PRÅK TA-RASA ARA YA CHEDINˆ. Cutting the Jungle of MisConCeption

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3 PRÅK TA-RASA ARA YA CHEDINˆ Cutting the Jungle of MisConCeption

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5 All Glories to Sri Guru and Gauranga PRÅK TA-RASA ARA YA CHEDINˆ Cutting the Jungle of MisConCeption S wami B. G. N arasingha

6 INQUIRIES ADDRESSED TO THE SECRETARY OF THE PUBLISHERS ARE WELCOME: ÇRˆ NARASIıGHA CAITANYA MAˇHA P.O. Box 21, Sri Rangapatna, Karnataka , India Web site: SENIOR EDITORS: Trida i Gosvåmî Çrî Çrîpåda Bhakti Bhåvana Viß u Mahåråja and Trida i Gosvåmî Çrî Çrîpåda Bhakti Vijñåna Giri Mahåråja ASSISTED BY NUMEROUS EVER ASPIRING SERVANTS OF ÇRˆ ÇRˆGURU AND GAURÅıGA To order this and other books by Gosai Publishers contact: MANDALA PUBLISHING 17 Paul Drive, San Rafael, CA 94903, USA info@mandala.org Web Site: Phone: Cover photo: Courtesy Mandala Publishing Archives All photos: Courtesy Gaudiya Matha Archives First printing: 2004 limited edition 2,000 copies Copyright 2004 by GOSAI PUBLISHERS. All Rights Reserved. Printed by Srinivas Fine Arts (P) Ltd., Bangalore, India for ÇRˆ NARASIıGHA CAITANYA MAˇHA

7 Contents DeDiCAtion preface introduction vii xi xvii 1. Who is a Vaiß ava? 1 2. Atomic Ray of Viß u 9 3. The Curse of Tulasî Devî The Fall of Kålå K ß adåsa Love of God Particle of Dust His Last Instructions Mahåprabhu as Prabhupåda Bhaktivedånta The Golden Age Deliverer or Instrumental Guru? Disappearance of the Guru tvikism My Guru is Rådhårå î Is the Guru Omniscient? Çrîdhara Deva Gosvåmî Nityånanda Avadhüta Hearing from a Rasikåcårya Anartha Niv tti Vraja Bhåva 213 AppenDix: The Standard for Higher Lîla 223

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9 Dedication to Sri Vir a-nrsimha e duß a h daye kåma ådi ripu chaya ku înå i pratiß håçå çå hya sadå raya h daya-çodhana åra k ß era våsanå n siµha-cara e mora ei to kåmanå Within my sinful heart the six enemies headed by lust perpetually reside, as well as duplicity, the desire for fame, plus sheer cunning. At the lotus feet of Lord N siµha, I hope that He will mercifully purify my heart and give me the desire to serve Lord K ß a. kå diyå n siµha-pade mågibo kakhana niråpade navadvîpe jugala-bhajana bhaya bhaya påya yå ra darçane se hari prasanna hoibo kabe more dayå kari Weeping, I will beg at the lotus-feet of Lord N siµha for the benediction of worshipping Rådhå and K ß a in vii

10 P r a k r t a - R a s a A r a n y a C h e d i n i Navadvîpa, perfectly safe and free from all difficulties. When will this Lord Hari, Whose terrible form strikes fear into fear itself, ever become pleased and show me His mercy? yadyapi bhîßa a mürti duß a-jîva-prati prahlådådi k ß a-bhakta-jane bhadra ati kabe vå prasanna ho ye sa k pa-vacane nirbhaya karibe ei mü ha akiñcane Even though Lord N siµha is terrifying towards the sinful souls, He offers great auspiciousness unto the devotees of Lord K ß a headed by Prahlåda Mahåråja. When will He be pleased to speak words of compassion unto me, a worthless fool, and thereby make me fearless? svacchande baiso he vatsa çrî-gaurå ga-dhåme jugala-bhajana hau rati hau nåme mama bhakta-k på-bale vighna jåbe düra çuddha cite bhajo rådhå-k ß a-rasa-püra He will say, Dear child! Sit down freely and live happily here in Çrî Gaurå ga-dhåma. May you nicely worship the Divine Couple, and may you develop loving attachment for Their Holy Names. By the mercy of My devotees, all obstacles are cast far away. With a purified heart, just perform the worship of Rådhå and K ß a, for such worship overflows with sweet nectar. viii

11 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n ei boli kabe mora mastaka-upara svîya çrî-cara a harße dharibe îçvara amani jugala-preme såttvika vikåre dharåya lu ibo åmi çrî-n siµha-dvåre Saying this, will that Lord delightedly place His own divine lotusfeet upon my head? I will experience sublime love for the Divine Couple Rådhå-K ß a and undergo the ecstatic transformations called såttvika. Falling on the ground, I will roll about at the door of Çrî N siµha s temple. (Çrîla Bhaktivinoda ˇhåkura, - Çrî Navadvîpa Bhåva Tara ga, 36-40) ix

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13 Pr eface Devotees aspire for that same nectar (våñcchitam am taµ) aspired for by Çrîla Rüpa Gosvåmî and Raghunåtha Dåsa Gosvåmî. What is that nectar and how one should aspire for it are questions producing diverse answers amongst Vaiß avas, a subject of some controversy. The truth lies deep within the line of faith which we must draw through our affectionate guardians (åcåryas). Our spiritual wealth lies in strict adherence (obedience) to this line. Instructions vary according to necessity, but the essence remains the same, to follow and to propagate purely the sublime message of Çrî Caitanya Mahåprabhu. For many devotees this line of faith extends only to their guru, whose instructions provide everything, as they should. Those with a deep vision see the entire line of faith represented in their guru and his instructions. Our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, showed a mood of uncompromised preaching, with strong emphasis on differentiating ourselves from and xi

14 P r a k r t a - R a s a A r a n y a C h e d i n i avoiding the contaminated presentations of the måyåvådîs, misdirected material scientists and caste bråhma as. He did not leave out the sahajiyås either, carefully instilling caution in his young disciples. Our Affectionate Guardian Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja has been declared the Guardian of Devotion (Bhakti Rakßaka) by his beloved gurudeva, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura Prabhupåda, and continues to be held in high esteem by many senior Vaiß avas. Known for his erudite learning of the Vaiß ava scriptures and profound realization, Çrîla Çrîdhara Mahåråja distributed nectar freely, but with every ounce of nectar he gave a pound of caution, carefully explaining the proper approach to the highest realms of devotional service. Of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, our parama-guru, it has been written rüpånugå-virudhåpasiddhånta-dhvånta-håri e, that he does not tolerate any statement against the teachings of devotional service enunciated by Çrîla Rüpa Gosvåmî. His bold preaching fulfilled the necessity of the time, to counter the strong sahajiyå section, who had distorted the highly refined and invaluable inner wealth of the Vaiß avas, and covered it with an outer layer of immorality and inappropriate practices. Sarasvatî ˇhåkura preached boldy, pushing back the wall of illusion, touching the hearts of so many sincere Vaiß avas. We find interwoven amongst the lives of the prominent personalities in our line of faith, a strong intolerance of apasiddhånta and a strong focus on the inner wealth distributed by Çrî Caitanya Mahåprabhu s most intimate disciples. It is indeed intolerable to any sincere Vaiß ava to hear a distorted expression xii

15 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n of Mahåprabhu s inner mood. Just as Çrî Caitanya Mahåprabhu was protected by Svarüpa Dåmodara from hearing rasåbasa, apasiddhånta and other inappropriate things, so we see the same mood in our åcåryas, who protect the line of devotion from misrepresentation. If the pure line of devotion, as understood by our prominent åcåryas, is not upheld and delineated carefully and strongly, then it will be diluted, distorted and confused by sahajiyås and kaniß has. Indeed, this book itself has been written due to the overwhelming philosophical confusion found amongst modern-day practitioners of Gau iya Vaiß avism. Even so, this mood is not appreciated by all Vaiß avas; some wish controversy would just go away, others wish that everyone else, except those who agree with them, would go away, and a good share are hopelessly confused. Sincere Vaiß avas seek the truth and the chance to hear clear and precise explanations which dissipate the cobwebs of illusion and misdirected teachings. Those who do not look very hard for the truth will not find it. No less, we find this mood of intolerance toward apasiddhånta, sahajiyåism, and any other teachings or activities not favorable to the inner mood of our åcåryas, and the protective mood of Svarüpa Dåmodara, personified in our dear godbrother, Çrîpåda Bhakti Gaurava Narasi gha Mahåråja. It has been written of him, våñcchitam am taµ yattu çrî rüpa-raghunåthayo taddåne tru i leçam ya sahate no narasi ghaka Çrîpåda Bhakti Gaurava Narasi gha Mahåråja does not tolerate even the slightest deviation in the distribution of that sublime nectar which is aspired for by Çrîla Rüpa and Raghunåtha. xiii

16 P r a k r t a - R a s a A r a n y a C h e d i n i The truth is not always pleasant, satyaµ bruyat priyaµ bruyat. However, it is the duty of all honest devotees to illuminate the truth, satyaµ, even though it may not be priyaµ, palatable. Indeed, it is written in çåstra that a sådhu cuts away the måya with strong words. To tell the truth and expose improprieties is seen by some as disturbing and undesirable, yet they delude themselves by thinking that to proceed in illusion is better. In Prak ta-rasa Ara ya Chedinî, Çrîpåda Narasi gha Mahåråja presents a collection of articles carefully enunciating various Vaiß ava truths, exposing improper conceptions and dissipating erroneous, yet popular misconceptions. We sincerely feel that the Vaiß ava community will benefit greatly from Prak ta-rasa Åra ya Chedinî. Trida i Bhikßu Svåmî Bhakti Bhåvana Viß u Råsa Pür imå, Kårttika Måsa, 2003 xiv

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19 Introduction Pråk ta-rasa Åra ya-chedinî (Cutting the Jungle of Misconception) is a compilation of twenty-one articles that were written over a period of three years. Each of the articles disputes a particular misconception prevalent in the Gau îya Vaiß ava world. The first chapter of the book begins by establishing the position of a Vaiß ava according to the opinion of çåstra and the Supreme Lord Çrî Caitanyadeva. Subsequent chapters of the book establish the Gau îya siddhånta (conclusive philosophical truths) according to guru (åcåryas), sådhu, and çåstra (the spiritual master, saintly persons, and revealed scripture). Pråk ta-rasa Ara ya-chedinî establishes the proper understanding of various controversial issues concerning; the origin of the jîva, the fall of the jîva into material bondage, the pure consciousness of the jîva, the position of the guru, the Golden Age, the position of the Founder Åcårya, the leader of the Gau îya sampradåya, the different types of disciples, the highest vision of guru-tattva, the omniscience of the guru, the highest aspiration of the xvii

20 P r a k r t a - R a s a A r a n y a C h e d i n i liberated jîva, the process by which the jîva achieves the highest perfection, the titles of Prabhupåda and Deva, the position of Çrî Nityånanda Prabhu, the chanting of the Holy Name, the proper qualification (adhikåra) for discussing higher lîlås, the stage of purification (anartha-niv tti), hearing from rasika-gurus, who is actually a bona-fide åcårya, the divine sentiments of love of God, the highest standards of worship, and the instructions of liberated souls. By no means has Pråk ta-rasa Ara ya-chedinî been written for the general public who have no background in K ß a consciousness. Pråk ta-rasa Åra ya-chedinî is for the devotees of Çrî Caitanyadeva who seek clarification or conclusive answers to some of the controversial issues in our contemporary Vaiß ava society. siddhånta baliyå cite nå kara alaça iha ha-ite k ß e låge sud dha manasa A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one s mind becomes attached to Çrî K ß a. (Cc. Ådi ) The conclusive truths put forth in Pråk ta-rasa Ara ya-chedinî are according to åcåryas in the disciplic succession of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. The statements and quotes found in this book are not the opinions of the conditioned souls of this world for such would have no value in the assembly of pure Vaiß avas. The inspiration for the title of this book came from Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, who at the beginning of xviii

21 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n the 20 th century compiled a book entitled Pråk ta-rasa Çata Düßi î (one hundred misconceptions of the sahajiyå mellows). Many of the verses composed in Pråk ta-rasa Çata-Dusinî by Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura are quoted in Pråk tarasa Ara ya-chedinî the focus of which aims at exposing the defects of those who imitate the practices of the highest order of Vaiß avas. Prior to the appearance of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura the sahajiyå movements and pseudo gurus had all but ruined the good name of the Vaiß avas. Due to the improper behavior of rascals and imitators the word Vaiß ava that was once held in great regard by societies elite had completely fallen under foot and the Vaiß avas were thought to be bands of beggars and woman-hunters. To save the dignity of the highest order of Vaiß avas (paramahaµsas) Sarasvatî ˇhåkura preached strongly against the pseudo practices of all those who misrepresented the pure teachings of Çrî Caitanyadeva. The strength and intensity of his preaching shook the very ground upon which his opponents stood. No one could continue to contend with him and soon the sahajiyås and pseudo gurus withered away in fear. Sarasvatî ˇhåkura preached exclusively the pure mellows of mådhurya-rasa, but to do so he had to cut the jungle of misconception. He reopened the storehouse of divine love and showed the way for all sincere souls to follow. It has been said by Sarasvatî ˇhåkura s most intimate disciples that, He spared gallons of blood to establish what is not the mådhurya-rasa. Sarasvatî ˇhåkura used perhaps 90% of his energy to point out what is not the mådhurya-rasa. xix

22 P r a k r t a - R a s a A r a n y a C h e d i n i Püjala råga-patha gaurava bha ge the whole tenor of the life of Sarasvatî ˇhåkura is captured in this verse: The råga-patha is on our head. We are servants of the path of spontaneous love. We are in vidhi-mårga under the rule of çåstra, and we must always keep the råga-patha upon our head. Now close to a century after the preaching campaign of Sarasvatî ˇhåkura came to a close, the sahajiyås and pseudo gurus are again stirring about, and various misconceptions have somehow crept into the minds of many aspiring devotees. By the blessings of Çrîla Prabhupåda Bhaktisiddhånta Sarasvatî ˇhåkura this Pråk ta-rasa Ara ya-chedinî will help guide sincere souls through the jungle of misconception to reach the path of pure devotion and thus attain the eternal loving service of Çrî Çrî Rådhå-Govinda. Svåmî B.G. Narasi gha Snåna-yatra Mahotsava 517 Gauråbda June 14 th 2003 xx

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25 Who is a Vaisnava? Devotee: What is the çåstric definition of a Vaiß ava? Narasi gha Mahåråja: grhîta-viß u-dîkßåko viß u-püjåparo nara vaiß avo bhihito bhijñairitaro smådavaiß ava One who is initiated into the Vaiß ava mantra and who is devoted to worshipping Lord Viß u/k ß a is a Vaiß ava. One who is devoid of these practices is not a Vaiß ava. (Hari-bhakti-vilåsa, 11, quoted from Padma Purå a) Çrî Caitanya Mahåprabhu explains three kinds of Vaiß avas. An ordinary Vaiß ava: prabhu-kahe, yå ra mukhe çuni eka-båra k ß a-nåma, sei püjya, çreß ha sabåkåra 1

26 P r a k r t a - R a s a A r a n y a C h e d i n i Who chants the Holy Name of K ß a just once may be considered a Vaiß ava. Such a person is worshipable and is the topmost human being. (Cc. Madhya ) A superior Vaiß ava: k ß a-nåma nirantara yåñhåra vadane se vaiß ava-çreß ha, bhaja tå håra cara e A person who is always chanting the Holy Name of K ß a is a superior Vaiß ava and your duty is to serve his lotus feet. (Cc. Madhya 16.72) The topmost Vaiß ava: yå håra darçane mukhe åise k ß a-nåma tå håre jåniha tumi vaiß ava-pradhåna The topmost Vaiß ava is he whose very presence makes others chant the Holy Name of K ß a. Such a Vaiß ava is superior to all others! (Cc. Madhya 16.74) The heart of a Vaiß ava is by nature softened due to the touch of the lotus feet of Lord K ß a. By nature a Vaiß ava is paradu khadu khî, that is, he feels pain when he sees the suffering of others. mahad-vicalanaµ n åm g hi åµ dina-cetasåm ni çreyasåya bhagavån kalpate nånyathå kvacit O Nårada, great persons like you visit the homes of family men, not to profit from them, but simply to bestow 2

27 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n eternal auspiciousness upon them, even though they are often reluctant to hear anything for their spiritual benefit, being too materialistic. Otherwise you have no need to travel from one place to the next. (Bhåg ) There are twelve such great Vaiß avas from the Vedic Age known as Mahåjanas: svayambhür nårada çambhu kumåra kapilo manu prahlådo janako bhîßmo balir vaiyåsakir vayam Brahmå, Nårada, Çiva, the four Kumåras, Kapiladeva, Svayambhuva Manu, Prahlåda, Janaka Mahåråja, Bhîßma, Bali Mahåråja, Çukadeva Gosvåmî and I (Yamaråja) know the real transcendental principles of religion. (Bhåg ) Prahlåda is the best of the devotees: kvåhaµ råja -prabhava îça tamo dhike smin jåta suretara-kule kva tavånukampå na brahma o na tu bhavasya na vai ramåyå yan me rpita çirasi padma-kara prasåda O my Lord, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which You never offered even to Lord Brahmå, Lord Çiva, or the Goddess of Fortune, Lakßmî? You never put Your lotus hand upon their heads, but You have put it on mine. (Bhåg ) 3

28 P r a k r t a - R a s a A r a n y a C h e d i n i Better than Prahlåda are the På avas: na tu prahlådasya g he paraµ brahma vasati na ca tad darçanårthaµ munayas tad g hån abhiyanti na ca tasya brahma måtuleyådi rüpe a varttate na ca svayam eva prasannam ato yuyam eva tato pyasmatto pi bhüri-bhågå iti bhåva The Supreme Personality of Godhead did not personally remain in Prahlåda s home, although He stayed in the home of the På avas. Great sages did not travel to Prahlåda s home to see the Supreme Lord, but for this purpose they did visit the home of the På avas. The Supreme Lord did not become the intimate relative of Prahlåda Mahåråja, He was the maternal cousin of the På avas. He also did not personally express great pleasure at the daily activities of Prahlåda as He did with the På avas. For all these reasons, Nårada Muni has said that the På avas were more fortunate than either himself or Prahlåda. (Laghu-Bhågavatåm ta, Uttara-kha a 19) The Yådavas are superior to the På avas: sadåti san-nik ß atvåt mamatådhikyato hare på avebhyo pi yådava kecit çreß hatamå matå Because of their constant intimate association with Lord K ß a and close ties with Him, some members of the Yadu dynasty are more exalted than the På avas. (Laghu-Bhågavatåm ta, Uttara-kha a 18) 4

29 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Uddhava is superior to the Yådavas: na tathå me priyatama åtma-yonir na ça kara na ca sa karßa o na çrîr naivåtmå ca yathå bhavan O Uddhava, Brahmå, Çiva, Sa karßa a, Lakßmî-devî and even My own self are not as dear to Me as you are. (Bhåg ) noddhava v api man-nyüno yad gu air nårdita prabhu ato mad-vayunaµ lokaµ gråhayann iha tiß hatu Uddhava is not inferior to Me in any way. He is never affected by the modes of material nature. As such he may remain in this world to disseminate specific knowledge about the Personality of Godhead. (Bhåg ) The gopîs are superior to Uddhava: åsåm aho cara a-re u-jußåm ahaµ syåµ v ndåvane kim api gulam-lataußadhinåm yå dustyajaµ sva-janam årya-pathaµ ca hitvå bhejur mukunda-padaviµ çrutibhir vim gyåm O when will that day be mine, when I can take the dust of the lotus feet of those great souls known as the gopîs on my head. When will the day come when I shall take birth as a creeper in V ndåvana, so that I can take the dust of the lotus feet of the gopîs on my head? Those great souls gave up society, friendship, love, their very relatives even the Vedic principles to surrender to 5

30 P r a k r t a - R a s a A r a n y a C h e d i n i K ß a, who is known as Mukunda. Such devotion as exhibited by these exalted inhabitants of V ndåvana is only hinted at in the Vedas. (Bhåg ) The gopîs are superior to the Lakßmîs in Vaiku ha: na tathå me priyatamo brahmå rudraç ca pårthiva na ca lakßmîr na cåtmå ca yathå gopîjano mama Not even Brahmå, Çiva, Lakßmî or even My own self is as dear to Me as are the gopîs of V ndåvana. (Ådi- Purå a) Rådhårå î is the best of all devotees: yathå rådhå priyå viß os-tasyå ku aµ priyaµ tathå sarva gopîßu saivaikå viß or-atyanta-vallabhå Çrîmatî Rådhårå î is dear to K ß a, and Her ku a, known as Rådhå-ku a is similarly dear to Him. It is the favorite place of K ß a. Of all the gopîs, Çrîmatî Rådhårå î is the most dear to K ß a. (Laghu-bhågavatåm ta, 45) karmibhya parito hare priyatayå vyaktiµ yayur jñåninastebhyo jñåna-vimukta-bhakti-paramå premaika-niß hås-tata tebhyas-tå paçu-påla-pa kaja-d ças tåbhyåpi så rådhikå preß hå tad-vadiyaµ tadîya-sarasî tåµ nåçrayet ka k tî In the scriptures it is said that of all types of fruitive workers, one who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge, 6

31 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n jñånis may take to devotional service. He is superior to others. However, one who has actually attained prema, pure love of K ß a, is superior to him. The gopîs are exalted above all the advanced devotees because they are totally dependent on K ß a, the transcendental cowherd boy. Among the gopîs, Çrîmatî Rådhårå î is the most dear to K ß a. Her ku a, or lake, is as profoundly dear to K ß a as is this most beloved of the gopîs. Who then, will not reside at Rådhå-ku a, and, in a spiritual body surcharged with ecstatic devotional feelings, (aprak tabhåva) render loving service to the divine couple, Çrî Çrî Rådhå-Govinda, who perform Their aß a-kålîya-lîlå. Indeed, those who execute devotional service on the banks of Rådhå-ku a are the most fortunate souls in the universe. (Upadeçåm ta 10, Çrîla Rüpa Gosvåmî) The above ontology on the topic of Vaiß ava was first compiled in the book Gau îya Ka hahåra, under the chapter Vaiß avatattva. 7

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33 Atomic Ray of Visnu Devotee: What is the constitutional position of the jîva? Narasi gha Mahåråja: In the Caitanya-caritåm ta we find this statement; jîvera svarüpa haya - k ß era nitya dåsa k ß era ta asthå çakti bhedåbheda prakåça The constitutional position of the jîva is that of an eternal servant of K ß a. The jîva belongs to the marginal potency of K ß a and as such the jîva is considered a manifestation simultaneously one and different from K ß a. (Cc. Madhya ) The jîva is called ta asthå-çakti or the marginal potency of Godhead. K ß a s potencies are classified into three categories; antara ga-çakti the plane of Vaiku ha, ta asthå-çakti the marginal entities known as jîvas, and bahira ga-çakti the world of måyå, material illusion. 9

34 P r a k r t a - R a s a A r a n y a C h e d i n i The ta asthå-çakti, the marginal plane, is located on the line of demarcation between the plane of måyå and Vaiku ha. Marginal means that the jîva has adaptability to either side to Måyå or to Divinity. Måyå is the land of exploitation and Vaiku ha is the land of dedication. The ta asthå is the Brahman effulgence, the bodily effulgence of Mahå-Viß u and it is living and growing. That Brahman effulgence is the outer covering of the Vaiku ha planets and it is the source of infinite jîvas. Brahman is the marginal plane of non-differentiation. That plane is the un-concentrated principle of sat, cit, ånanda, existence, consciousness, and bliss. At this stage we find that the jîva is an atomic ray or particle of non-differentiated character. The concentrated form of sat, cit, ånanda is Çrî K ß a the entity of absolute concentrated intensity. The living beings, jîvas, are His separated parts, vibhinåµça-jîvas. Thus the jîvas have inherited a minute proportion of K ß a s qualities; therefore, the jîva is an embodiment of perception, the perceiver, egoism, the enjoyer, the thinker, and the doer. The constitutional distinction between K ß a and the jîva is that K ß a is Almighty while the jîva is atomic. From that stage, a plain sheet of uniform consciousness, individual conscious units of dedication grow. These units of consciousness, jîvas, are endowed with seed adaptability towards both the spiritual and material worlds without ever having had participation or experience of either. It is not that non-differentiation is the origin of differentiation as conceived by the Måyåvåda philosophers. But because the 10

35 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n marginal position is on the verge of the higher eternal potency, svarüpa-çakti, differentiation manifests in that plane of uniformity. Svarüpa-çakti is a substance of eternal differentiation and variegatedness. Svarüpa-çakti means the internal potency and both the ta asthå-çakti and the antara ga-çakti belong to the superior internal potency of svarüpa-çakti. The bahira ga-çakti belongs to the external potency, måyå, which is only a shadow reflection of reality. Strictly speaking, the jîva is marginal and this means that he is in a position to analyze adaptability only. He can go towards the spiritual world and he can come towards the material world. But his ability is minute. In that marginal state the jîva is left to exercise free will. Because the jîva is a conscious unit he has free will. Without free will it is simply matter. Free will is all-important, but because the jîva is atomic, his free will or discretion to analyze adaptability is defective. He may analyze correctly or not. In the case of correct analysis of his adaptability the jîva can become a member of the eternal world of service to Godhead, nitya-siddha, eternally perfect. Or in the case of incorrect analysis of his adaptability the jîva falls down to the material world. The question arises then, why didn t K ß a endow the jîva with perfect discretion so he would make the proper analysis of his adaptability? If this were so then certainly all the jîvas would at once come to the spiritual world and this would create a compulsion among the jîvas. Compulsion means interfering with free will. But free will is guaranteed. Some are coming to this side and some are going to that side. 11

36 P r a k r t a - R a s a A r a n y a C h e d i n i A jîva who is falling down from the marginal plane does not directly come in contact with matter. The jîva first comes to the stage of cid-åbhåsa. Before pure consciousness can evolve to material consciousness it must pass through a hazy stage of consciousness called cid-åbhåsa. In the stage of cid-åbhåsa the jîva becomes conditioned and is thus able to enter material existence. Cid-åbhåsa means preparation for a life in the land of misconception. When there is creation again the fallen jîva is impregnated into a material universe by the glance of Mahå-Viß u. To analyze the particular details of the history of the jîva is unnecessary. We are concerned only with how the transformation of material consciousness springs from pure consciousness. The residents of Vaiku ha and Goloka V ndåvana are also seen to come to the material world, but that is only in the case of lîlå, to assist the Lord in His pastimes or to carry out His mission. The Vaiku ha servitors come here and when their work is over they return. Such servants of the Lord, like Jaya and Vijaya and others, even when they come to the material world are never considered fallen souls because they are never forgetful of their actual position. The fallen souls of this world fall down from the marginal position within the Brahman effulgence, never from Vaiku ha. If one wants to argue that the jîva falls down to this material world from eternal lîlå with K ß a in the spiritual world, then that is tantamount to Måyåvåda philosophy because that suggests the fallibility of the Vaiku ha plane. The Vaiß ava åcåryas never admit to even a remote chance of fallibility in Vaiku ha what to speak of Goloka V ndåvana. 12

37 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The residents of the Vaiku ha planets do not have any awareness of material existence, of the worlds of exploitation, enjoyment and suffering. The material worlds actually have no existence other than being a covered state of pure consciousness of the jîva. The residents of Vaiku ha being always in pure K ß a consciousness do not have any experience of matter. With regards to understanding spiritual subject matters like the origin of the jîva, the nature of K ß a and the nature of the spiritual world, a jîva in bondage is regrettably very slow in these matters. Understanding spiritual subjects largely depends upon the jîva s adhikåra or acquired qualifications. Unfortunately, due to his meager adhikåra and limited experience the jîva all too often attempts to understand spiritual matters in relation to his mundane material consciousness. What is Brahman, what is K ß a, what is Vaiku ha, what is Svarüpa-çakti? What are all these things is unknown and unknowable to the conditioned jîva. Even those in the neophyte stage of devotional service, bhakti-yoga, cannot have a transcendental understanding of these subjects due to their still being covered by måyå s influence. The neophyte is all too often dependent upon crutches like paintings and pictures for his understanding which, although giving him some direction, nevertheless leave him hanging in the mundane conception. For example: We have seen the artistic rendition of the birth of Brahmå on the stem of the lotus flower that springs from the navel of Garbhodakaçåyî Viß u. There the lotus is red or yellow color, large in size, and having a very long stem. Thus the neophyte is left to conceive of that lotus in relation to his experience of a lotus flower in this world. What is the actual reality of that 13

38 P r a k r t a - R a s a A r a n y a C h e d i n i lotus having sprung from the navel of Viß u and being the birth-place of Brahmå, the artist cannot actually show us. But the conception of the neophyte becomes fixed in the conception that the substance of that lotus is also like the lotus of this world. In his commentary on Brahmå-saµhitå Çrîla Bhaktivinoda ˇhåkura has described that golden lotus as cid-åbhåsa, the hazy aspect or reflection of divinity. That lotus, he says, is the residence of the aggregate jîvas. So what is that lotus? Is it simply a lotus flower or is it something much more? We must try to think more deeply into these matters. The point being made is that the lotus flower, the Brahman effulgence, the Vaiku ha planets or any other thing having spiritual existence cannot be properly conceived of when simply referenced to its mundane counter part in the material world. Realization is required. The çåstra and the self-realized devotees have tried to explain the realized truths about the Absolute Reality from different angles of vision for the purpose of helping the conditioned jîva to awaken his original pure consciousness. Still some jîvas are insistent on dragging their mundane mind and intellect into the attempt at understanding Reality. Thus the conditioned jîva is very slow to catch the real idea given in çåstra and by pure devotees. To enter into proper understanding of the çåstra and revealed truths spoken by pure devotees the jîva has to put aside all mundane considerations and experiences. Only by advancement in pure devotional service are the pure and unalloyed truths regarding the Absolute Reality revealed to a jîva. By argument and word jugglery one wastes valuable time and cannot realize the 14

39 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n truth. On the other hand, to formulate a single line of thought or a single criterion by which all jîvas can understand the truth is also difficult. And it is for this reason that the çåstra and the åcåryas have expressed many angles of vision in an attempt to enlighten the jîva, some of which even appear contradictory. However, the more the eyes of the jîva are anointed and adorned with the salve of love, the more the Absolute Truth, Çrî K ß a, will reveal Himself. The constitutional position of the jîva is to serve K ß a. As such a jîva is never satisfied in material existence despite his wandering from the post of Brahmå down to that of an insignificant ant. When by the grace of K ß a the wandering jîva meets a bona-fide representative of K ß a he can get the seed of eligibility, bhaktilatå-bîja, and thus he can attain to the stage of jîvan-mukta or that of a liberated soul from material existence. This is what we have understood regarding the constitutional position of the jîva as we have heard it from the çåstra and from the lips of our spiritual masters. 15

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41 The Curse of Tulasi-devi Devotee: It is stated in a book, Our Original Position, Chapter eight, that Çrîmatî Rådhårå î cursed Her dear maidservant V ndådevî (Tulasî-devî) to fall down from Goloka V ndåvana to this material world and that this is factual evidence that the jîva soul falls from the Lords eternal lîlå. Is this correct? Narasi gha Mahåråja: There is a reference in Brahma-vaivarta Purå a regarding the appearance of Tulasî-devî in this material world due to the curse of Çrîmatî Rådhårå î. However, in the writings of the six Gosvåmîs we do not find mention of this pastime. Those sections of the Purå as that are important for our advancement in pure devotional service have been selected by the Gosvåmîs and they have included those portions in their writings. But we do not find any mention of this so-called curse by our åcåryas. In most cases the Purå as are written for persons in the lower modes of material nature. The events and stories that we find there are mainly to instruct the fallen souls in a general way or to instill fear and reverence in them for divinity. 17

42 P r a k r t a - R a s a A r a n y a C h e d i n i Because this narration of the cursing of Tulasî-devî is there in the Brahma-vaivarta Purå a some devotees think that it is a very important pramå a (evidence) to support the idea of the jîva falling from Vaiku ha. But in fact the narration makes no reference whatsoever to a jîva falling from grace. The narration strictly pertains to activities amongst the pårßada devotees, eternally liberated souls. There are certain activities of K ß a and the Viß u-avatåras mentioned in the scriptures that may be neglected by the pure devotees due to those activities conflicting with their inner emotions, bhåva. For example, there is the disappearance lîlå of K ß a in which He is shot in the heel with an arrow. This is even mentioned in the Bhågavata Purå a, yet the pure devotees do not take pleasure in discussing this final lîlå of the Lord. Rather they neglect it. There is also a section in the Padma Purå a which is called Bhågavata-måhåtmyam wherein the story of Bhakti-devî and her two dying sons Jñåna and Vairågya, is narrated. In that Måhåtmyam the process of hearing the Bhågavatam in seven days is also recommended (Bhågavata-sapta ). Because these things have been mentioned in Purå as some devotees have printed this Bhågavata-måhåtmyam in a small book and they also attempt to hold the Bhågavatam reading in seven days. But our Guru Mahåråja (A. C. Bhaktivedånta Svåmî Prabhupåda) did not care for this Bhågavata-måhåtmyam because it was not given any mention by the previous åcåryas. It is a fact that the Purå as and many other Vedic literatures present topics other than those of pure devotional service. These 18

43 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n topics however, are of no concern to the Gau îya Vaiß avas. The åcåryas in our Gau îya tradition are concerned exclusively with pure devotional service and we follow their lead. We are not interested in just any kind of pure devotional service, but pure devotional service in the line of rågånugås, spontaneous love following in the footsteps of the residents of V ndåvana. Where such conclusions are found in the Vedas, Purå as, etc. the Gau îya Vaiß avas whole-heartedly embrace that. Otherwise not. The Bhågavata-måhåtmyam concerns itself mainly with karmakå a and mokßa-kå a, material benefit and liberation respectively. Therefore, it has not been given any importance by our åcåryas despite its seemingly being a glorification of the Bhågavatam. The narration regarding the so-called curse of Tulasî-devî is also in a similar category. It is not given much importance by our åcåryas because the narration does not present the conclusions of pure devotional service. In fact the misconception that Çrîmatî Rådhårå î could curse Her most affectionate friend to suffer in material existence is indeed disturbing to one who is awake to the loving affairs of vraja-bhakti. It is also a fact that such narrations may even be bewildering and detrimental to the progress of one who lacks the sufficient eligibility or adhikåra to understand them. However, the incident of the curse of Tulasî-devî is not unintelligible for those devotees who have the grace of Çrî Guru and the Vaiß avas. Our first understanding should be that Çrîmatî Rådhårå î s so-called cursing of Her dear-most servant to take birth in this material world was not actually a curse but a benediction. Thus, Tulasî-devî would be married to K ß a/viß u and also the conditioned souls in material existence would get a chance to associate and serve a pure devotee. 19

44 P r a k r t a - R a s a A r a n y a C h e d i n i Furthermore, it must be understood that the drama was carried out under yogamåyå not mahåmåyå. Yogamåyå is the energy of the Supreme Lord that, understanding the transcendental desires of the Lord and His devotees, makes all the necessary arrangements for their pastimes. In the case of mådhurya-rasa-lîlå the yogamåyå potency is represented by Paur amåsî. In any case mahåmåyå has no jurisdiction in the realm of divine lîlå. K ß a appears in this material world through His many expansions such as the Viß u-avatåras and He even comes Himself as Vrajendra-nandana K ß a and as Çrî Caitanyadeva. And to serve the Lord in His many incarnations His eternal associates also descend to the material world. Such is the case of Tulasî-devî. It should not be misunderstood that Tulasî-devî was at anytime under the control of material nature or that she had fallen due to having displeased Çrîmatî Rådhårå î in Goloka. According to Çrîla Viçvanåtha Cakravartî ˇhåkura, Tulasî-devî is an expansion of the internal potency of K ß a known as ürjå. The internal potency ürjå, also known as svarüpa-çakti, never comes under the influence of måyå. In Goloka V ndåvana Tulasî-devî is non-different from the gopî named V ndå who has expanded herself as Tulasî. This V ndådevî is herself an expansion of Çrîmatî Rådhårå î and she leads the section of sakhîs known as dütika-sakhîs, or messengers. In the transcendental pastimes of Çrî Çrî Rådhå-Govinda, V ndå-devî is as dear to Çrîmatî Rådhårå î as Her own self. V ndå-devî is just under Viçåkhå-devî in importance and intimacy. The love and intimacy that exists between Çrîmatî Rådhårå î and V ndå-devî is like a vast ocean of sweetness. 20

45 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Actually the forest of V ndåvana is named after V ndå-devî and it is a fact that she gave this beautiful forest as a gift to Çrîmatî Rådhårå î. In the field of vraja-bhakti it is not possible for the aspiring devotee to enter V ndåvana without first getting the blessings of V ndå-devî. She is so exalted that she is considered one of the principle Deities of V ndåvana. The feelings of affection that Rådhårå î has for V ndå-devî are wonderful. It is so wonderful that Rådhårå î once even made an arrangement for K ß a and V ndå-devî to sit together on the same throne during Their pastimes in the forest. At that time Çrîmatî Rådhårå î arranged for the wedding ceremony of K ß a and V ndå-devî to be performed. V ndåvana is the land of the highest divinity and the sweetest reality. There every word is a song, every step is a dance and the flute is the dear-most companion of K ß a. Kathå gånaµ nå yaµ gamanam-api vaµçi priya-sakhî. Therefore, the so-called curse of Çrîmatî Rådhårå î, the most exalted Queen of V ndåvana, must be a benediction, not a curse. When we think of a curse we naturally think of a hateful exchange between two individuals. However, in the spiritual world no hateful dealings, or envy exists there. Rådhå and K ß a s pastimes of love with Their pure devotees cannot be understood by non-devotees, or by persons who are offensive to pure devotees. First we must become favorable in accepting the guidance and blessings of pure devotees, then we can have a correct understanding of the position of Tulasî-devî and how she has come here. But if we think that Çrîmatî Rådhårå î has hatefully cursed Her dear-most servant then we must ourselves be possessed of a hateful mentality. 21

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47 The Fall of Kala Krsnadasa Devotee: I have read an article wherein the deviation of Kålå K ß adåsa is stated as factual and inescapable evidence that the jîva soul falls down from the eternal lîlå of the Supreme Lord. Is this possible? Narasi gha Mahåråja: To fall from the Lord s eternal lîlå is not possible. Çrî Caitanya Mahåprabhu rejected Kålå K ß adåsa from His personal service due to Kålå K ß adåsa having been allured by gypsies in the region of Mallara-deça (the area around northern Kerala and southern Karnataka). Kålå K ß adåsa was a simple and gentle bråhma a yet his intelligence became polluted in the association of the gypsies and he became attracted to women. Çrî Caitanya Mahåprabhu, being the ideal sannyåsî, cannot keep the company of persons who are attracted by women and thus when He returned to Jagannåtha Purî He lodged a complaint about the character of Kålå K ß adåsa before Sårvabhauma Bha åcårya and rejected him. 23

48 P r a k r t a - R a s a A r a n y a C h e d i n i The first lesson that Çrî Caitanya Mahåprabhu is teaching us in this incident is that as long as one is in this material world one should never deviate from the strict principles of pure devotional service. Måyå is very strong and the only safety for a devotee in this world is to constantly stick to the lotus feet of Çrî Caitanya Mahåprabhu. Kålå K ß adåsa was a bråhma a who was being given the chance to associate personally with Çrî Caitanya Mahåprabhu during His earthly pastimes. We do not find mention anywhere in Gauraga odeça-dîpikå by Kavi Kar apura, that Kålå K ß adåsa was an eternal associate of the Lord who had descended from Goloka V ndåvana to assist the Lord in His pastimes. Thus it can be understood that Kålå K ß adåsa was not an eternally liberated soul who fell down from the Lord s association, but rather he was a candidate from this material world and thus he was still susceptible to måyå s influence. In any case, had Kålå K ß adåsa been an eternal associate of the Lord his fall down could only have taken place due to yogamåyå, not mahåmåyå. Even if one has the personal association of Çrî Caitanya Mahåprabhu, or has become a liberated soul, as long as one still has a material body and is in this material world, one should not consider oneself liberated and thus independent of the regulative principles of devotional service. This is the first lesson. The second lesson is that Çrî Caitanya Mahåprabhu always protects His devotees. Mahåprabhu went immediately to the camp of the gypsies to reclaim Kålå K ß adåsa. When this happened the gypsies tried to hurt Mahåprabhu with various weapons. But the weapons that the gypsies tried to use against the Lord 24

49 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n turned against them and began to cut them to pieces. Their arms, legs and heads were severed from their bodies. There were loud cries of pain and agony amidst which Çrî Caitanya Mahåprabhu grabbed His servant, Kålå K ß adåsa, by the hair and took him away to safety. Once having taken shelter of the Lord s lotus feet, the Lord always protects His devotees. Even if there is some accidental fall down on the part of a sincere devotee the Lord rectifies that immediately. api cet su-duråcåro bhajate måm ananya-bhåk sådhur eva sa mantavya samyag vyavasito hi sa kßipraµ bhavati dharmåtmå çaçvac-chåntim nigacchati kaunteya pratijånîhi na me bhakta pra açyati Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntî, declare it boldly that My devotee never perishes. (Bhagavad-gîtå ) Çrî Caitanya Mahåprabhu went immediately to the camp of the gypsies to save Kålå K ß adåsa from måyå. In effect Çrî Caitanya Mahåprabhu did not allow Kålå K ß adåsa to give up His association even though he had been bewildered by måyå. After that it was almost one year before Mahåprabhu and Kålå K ß adåsa returned to Jagannåtha Purî. During that time Kålå K ß adåsa continued to serve Çrî Caitanya Mahåprabhu both day and night. After returning to Purî, only then did the Lord reject 25

50 P r a k r t a - R a s a A r a n y a C h e d i n i Kålå K ß adåsa from His personal association. The Lord did this in keeping with His high standards as a sannyåsî. The third lesson to learn in this incident is that the Lord s devotees are even more merciful than the Lord Himself. When Kålå K ß adåsa was seemingly rejected by Çrî Caitanya Mahåprabhu he soon received the mercy of four great devotees, namely; Nityånanda Prabhu, Jagadånanda Pa ita, Mukunda, and Dåmodara. The devotees of the Lord are more merciful than the Lord Himself. Sometimes the Lord is very hard or strict, whereas the devotees are more inclined to show mercy. It is said, vajråd api ka horå i m düni kusumåd api lokottårå åµ cetåµsi ko nu vijñåtum îçvara The hearts of those above common behavior are sometimes harder than a thunder-bolt and sometimes softer than a flower. How can one accommodate such contradictions in great personalities? In some instances Çrî Caitanya Mahåprabhu showed His harder than a thunderbolt heart. However, Çrî Nityånanda Prabhu was there to show supreme mercy. Such was the case with Kålå K ß adåsa who not only received the mercy of Nityånanda Prabhu, but also that of many other eternal associates of the Lord. At that time Nityånanda Prabhu, Jagadånanda Pa ita, Mukunda, and Dåmodara devised a plan and after taking Çrî Caitanya Mahåprabhu s permission Kålå K ß adåsa was sent to Bengal to inform all the devotees that the Lord had returned from South 26

51 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n India. First Kålå K ß adåsa went to the home of Mother Çacî and then to the house of Çrî Advaita. Kålå K ß adåsa informed all the devotees about the Lord s return from South India and related in great detail all about the Lord s travels. Kålå K ß adåsa brought great pleasure to all the Vaiß avas and a great festival was held at Çrî Advaita s house. In this way, by the mercy of the devotees, Kålå K ß adåsa continued to engage in the service of Çrî Caitanya Mahåprabhu. It should be remembered also that due to the continued services of Kålå K ß adåsa the narrations about the Lord s tour of South India were available for recording in the Çrî Caitanya-caritåm ta; even the narration of how the Lord delivered Kålå K ß adåsa from the gypsies. Those narrations continue to enliven the devotees even up to the present day. Thus the service of Kålå K ß adåsa continues. We have mentioned three beneficial lessons for the devotees of Çrî Caitanya Mahåprabhu to follow in regard to the Lord rejecting Kålå K ß adåsa. However, the idea that the incident of Kålå K ß adåsa supports the misconception that the jîva falls from Vaiku ha or Goloka V ndåvana is not acceptable. We should not think that the Lord has any hatred toward His devotee. On the contrary, even if there is some defect in the devotee, the Lord does not take that into consideration. All that exists between the Lord and His pure devotees are mutual feelings of love. It is not possible for the pure devotee to envy the Lord nor is it possible for K ß a to reject His pure devotee. Whenever such 27

52 P r a k r t a - R a s a A r a n y a C h e d i n i dealings do appear to take place it should be understood to be the workings of yogamåyå, not mahåmåyå. Nothing is dearer to a devotee than K ß a and nothing is dearer to K ß a than His devotee (na me bhakta priya jana ). What more need we say than this? 28

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55 Love of God Devotee: I have some doubt about Bhaktivinoda ˇhåkura s explanation of the jîva. I would be very grateful if you could please enlighten me on this subject. Narasi gha Mahåråja: In summary, Çrîla Bhaktivinoda ˇhåkura has stated that love of God is dormant in the heart of the jîva whereas some of the earlier åcåryas have said that there is no svarüpa-çakti in the jîva. This is the basic difference that some people point to as a defect or concoction of Bhaktivinoda that he has differed from the previous åcåryas. However, we find a similar understanding in Caitanya-caritåm ta by Kaviråja Gosvåmî supporting the conception of Bhaktivinoda ˇhåkura: nitya-siddha k ß a-prema sådhya kabhu naya çrava ådi-çuddha-citte karaye udaya Pure love for K ß a is eternally established in the hearts of living entities. It is not something to be gained from another 31

56 P r a k r t a - R a s a A r a n y a C h e d i n i source. When the heart is purified by hearing and chanting, the living entity naturally awakens. (Cc. Madhya ) K ß a-prema means love of God (K ß a) and karaye udaya means to awaken. When something is awakened it is assumed that it was previously sleeping or dormant. Thus love of God is dormant in the heart of the conditioned soul in the same way that fire is dormant in wood. When wood comes in contact with fire it will then ignite. That is to say that when a conditioned soul comes in contact with a liberated soul (guru) he will then awaken to his eternal life of loving and serving K ß a. Many båbåjîs and so-called scholars in V ndåvana give a different interpretation to the above statement. They say that the guru instills prema in the heart of a disciple and that before the connection with guru no trace of prema exists there. Although learned to some extent, these båbåjîs and so-called scholars are not very deep philosophers. What the main difference between spirit and matter is they do not know. There are of course many distinctions between matter and spirit, but the final and most important distinction is that matter has no capacity to love. Only the jîva can love. This love is perversely manifest in the conditioned soul and purely manifest in the liberated soul. But in either case, liberated or conditioned, the tendency to love is there in the jîva. For the scholars of this world the çåstra is the highest truth, but for the devotees the realizations of the pure devotees are more important. The çåstra shows the way, but the realizations of the pure devotees are the conclusive truths. The so-called scholars do not realize that Bhaktivinoda ˇhåkura was a liberated soul 32

57 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n and that his bhakti-samådhi gives us much needed clarification to various topics found in the çåstra. The critics of Bhaktivinoda ˇhåkura are blind to self-evident truths. They study the scriptures for lifetimes, but they never arrive at the conclusion or the realized knowledge of the scriptures. To instruct such lay students of the çåstra Bhaktivinoda ˇhåkura has written in his Tattva-sütra as follows: This Tattva-sütra is obtained and proved by the eternal realization. Therefore, it can be known as the very essence of the Vedas. This is originated from the Supreme Lord Çrî K ß a-caitanya, and hence, is the origin of all the revealed scriptures. Only the Reality has been accepted in this treatise. The divine knowledge is characterized as the Sun whereas all the scriptures (çåstra) are rays of that Sun. This saying reveals that no scripture can contain the divine knowledge to the fullest extent. The self-evident knowledge of the jîvas is the source of all the scripture. This self-evident knowledge should be understood as God-given. The sages endowed with compassionate hearts have received this self-evident knowledge (axiomatic truths) from the Supreme Lord, and recorded the same in the scriptures for the benefit of all jîvas. This recorded portion of this primeval knowledge (God-given to the jîva) has been manifested in the form of the Vedas. The independent cultivation of the self-evident knowledge is always necessary. This is the important thing needed in understanding the truth along with the study of the scriptures. Since the knowledge (divine 33

58 P r a k r t a - R a s a A r a n y a C h e d i n i knowledge) itself is the origin of the scriptures, those who disregard the root and depend upon the branches cannot have any well-being. Now, it may be argued that, when all the scriptures have been derived of the selfevident faith, where is the need for honoring them? The answer is that, in the conditioned state of the jîvas, the real knowledge is covered by the darkness of ignorance. In the devotional cultivation associated with retraction, when the hidden Reality is gradually manifested in the state of bhakti-samådhi, the jîvas will be realizing the selfevident knowledge. Beginning from the time of cosmic creation until today, a great amount of knowledge about the Reality has been discovered by the sages. Apart from that limitless knowledge discovered, still the sages are occasionally delivering many new facts about the Reality, obtained in their devotional trance of samådhi. All these discovered principles may be called as the scriptures. By the help of a certain principle another one may be properly understood. Therefore, it is imperative to carefully record all these discovered principles of Reality. Without following this process, the ultimate conclusions of the discovered principles can never be attained. Çrî Brahmå, the original proponent of the scriptures enlightened Çrî Nårada with the principles of Reality discovered by himself and advised him to develop the same by the further discovery of other divine principles. 34

59 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n All the discovered principles of the Reality will get added to the scriptural knowledge and help the future developments of the same. Therefore, those who believe in the self-evident faith, they can never disparage the scriptures if at all they are intelligent in the study of them. But, those who are not endowed with the study of the principles of bhakti, which is the essential purport of the scriptures, their scriptural learning is only a waste of labor. Therefore, the essence-seekers conclusion is that, all the principles will be decided by the help of self-evident knowledge. All the scriptures should be understood by the help of that unalloyed knowledge. But, this rule does not apply to those whose self-evident knowledge has been adulterated with the empirical knowledge. Hence the following aphorism, Scriptural ordinances are intended for the regulation of the ignorant human beings whereas those who are endowed with discretion and divine wisdom are not controlled by them. Similarly, Manu also has elaborately explained the importance of scriptures and finally told the following: In this way; in all the scriptures these two signs can be seen viz., 1) honor of the revealed scriptures in general, 2) secondary importance of the scriptures in comparison to the self-evident faith. But, the authors of 35

60 P r a k r t a - R a s a A r a n y a C h e d i n i the scriptures do not clearly indicate the lightness of the scriptures. The reason for such an attitude is that, the meritorious people who are authorized to discard the scriptural binding can naturally become independent of the scriptures by the help of the hidden indications of the scriptural authors and also by their own purified knowledge. Such meritorious persons can carry on the sinless activities by the help of their own intellect as well as by the advice of the scriptures. In that stage, the scriptures will not have any binding over them but only serve as their guides. On the other hand those who are unable to understand their own spiritual path due to the lack of self-evident knowledge and due to ignorance who may not be able to ascertain their duties and fall into misery due to sensuality, for such people the scriptural ordinances are imperative. Such persons should not know that there is any way for them apart from the bindings of the scriptures. When they become authorized due to their advancement, they will be able to know this secret by the suggestions of the scriptures. Since knowledge itself is the root of the scriptures, the one who has attained that self-evident knowledge will not be ruled by the scriptures, but only they guide him with advises. In case of ignorant people, this is not so. They must be governed by the rules of the scriptures for their upliftment, if not they will have their inevitable down fall due to the sensual addictions. If it is argued, then, rather than governing by means of tedious rules, let the scriptures help the ignorant people by means of friendly advises. The reason for such an attitude is that the ignorant people do not understand their own 36

61 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n good and bad due to the lack of knowledge. Due to the instinctual habits they will engage in wanton activities. Since their nature is mostly inclined towards the gratification of the senses, for their spiritual betterment the scriptures try to reform them through many types of tricks, by applying coercion, and with skillfulness etc. Often the scriptures threaten the ignorant people with punishment of hell, at times they put forth the temptations of heavenly enjoyments. Again, they reform the human beings depending upon their inclinations. In many scriptures one may see the sanction of liquor, polygamy, killing of animals etc. All those are meant for the gradual control of the barbarian human beings by means of sanctioning some type of restricted activities according to their inclination. By their gradual reformation, the scriptures want to put them in the path of detachment. The many types of fruits mentioned along with those activities are only meant for attracting the attention of the ignorant followers. An argument may arise in this regard that, this Tattvasütra also being a scripture, why the secret purport of the scriptures has been openly given here? The answer is that, this book of Tattva-sütra has been published for the benefit of the self-realized Bhågavata devotees. They are authorized to know about all these thoughts. By the help of these aphorisms, their intellect will become favorable for the cultivation of divine love. Therefore, the author has openly declared here the scriptural secret. 37

62 P r a k r t a - R a s a A r a n y a C h e d i n i Devotees of the Supreme Lord are not controlled by the scriptures since their activities are congenial to the divine wisdom. Therefore, when the self-realized devotees ordain any new arrangement, they should be agreed with as a religious code, even if such new arrangements are not found in the scriptural dictums of the previous sages. (All of the above quotes are from Çrî Tattva-sütra by Bhaktivinoda ˇhåkura, pages ) If one is genuinely interested in K ß a consciousness he should know that scholarship does not necessarily lead to real devotion or love of God. bahu-çåstre bahu-våkye citte bhrama haya sådhya-sådhana çreß ha nå haya niçcaya If one becomes a bookworm, reading many books and scriptures and hearing many commentaries and the instructions of many men, this will produce doubt within the heart. One cannot in this way ascertain the real goal of life. (Cc. Ådi, 16.11) The search for knowledge is certainly misleading in our ultimate quest for pure devotional service. In fact, although somewhat necessary in the beginning of devotional service, it nonetheless becomes the prerequisite for pure devotional service that one become free from knowledge, jñåna-çünya-bhakti. By knowledge it is meant the spirit of ascertaining the Absolute Truth with a calculative approach, the attempt to capture the infinite in one s fist. In the ultimate issue K ß a is unknown and unknowable. 38

63 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Çåstra points the way, but only faith can reveal the higher plane. Jñåna-çünya-bhakti refers to the plane of divine love that is free from any calculation and does not consider even the opulence and power of the Lord. This is the standard of pure devotion of the eternal residents of Goloka V ndåvana. The mastery of knowing everything must be hatefully rejected if we are to approach the highest domain, jñåna-karmådy-anåv tam. It is not possible to know anything about the infinite, either in magnitude or quality. The infinite is a flow of autocracy, so what can we know of it? Whatever we know at present can all prove false in a moment simply by His will. K ß a is the unconquerable (ajita) but He becomes conquered (jita) by the love of pure devotees not by the knowledge of scholars or the study of many books. What will make spiritual life successful is that one must learn to love K ß a and serve His devotees. That is the happy life of K ß a consciousness. 39

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65 Particle of Dust Devotee: What should be the highest aspiration of a Gau îya Vaiß ava? Should one aspire after the position of a gopî or a mañjarî who can enter the groves of V ndåvana to serve Rådhå and K ß a? What should be our aspiration? Narasi gha Mahåråja: We are to conceive of the plane of divine lîlå or pastimes of the Supreme Lord as infinitely greater than we are. In that subjective plane of reality all things animate and inanimate are superior to us. We are units of finite consciousness, yet we falsely think that we can demand a position in the highest plane of divinity. It is ludicrous. It is heresy to think such. We want so many things of the higher plane, but we are not fit for that service. We are not ready to pay the price of the highest service, but we think that we are somehow or other qualified for that. We have heard that some position is there in the mañjarî section that is most desirable, but we think that leaving all else aside we can simply jump to that position, or march through that world as a soldier and conquer our objective. But it is not like that. 41

66 P r a k r t a - R a s a A r a n y a C h e d i n i First we must qualify. First deserve, then desire. We want not the position of the master but of the most negligible. First we must aspire for the most negligible position in the subjective plane of divinity, not for the highest position. What is that most negligible position? It is this: ayi nanda-tanuja ki karaµ patitaµ måµ vißame bhavåmbudhau k payå tava påda-pa kajasthita-dhülî-sad çaµ vicintaya O son of Nanda Mahåråja, I am Your eternal servant, yet because of my own karma, I have fallen into this terrible ocean of birth and death. Please accept this fallen soul and consider me a particle of dust at Your holy lotus feet. (Çîkßåß aka 5) The most negligible position one can hold in the relativity of the Absolute Truth is that of a particle of dust in the infinite world of lîlå. Such is to be the highest aspiration of any Gau îya Vaiß ava in this world. We are not to aspire in the beginning for the service of others we must first aspire to be accepted into that domain by the Lord and His personal associates. If we say that we want the highest, it is paramount to sense gratification. We want means sense gratification. I want this, I want that, it is sense gratification. It is not for His pleasure, this I want, I want mentality. It is better, for His (K ß a s) pleasure, to prepare one s self in this life to become a particle of dust or a blade of grass in that higher plane of infinite lîlå. That is more desirable and such a noble desire will not go unnoticed by the residents of that plane. 42

67 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n åsåm aho cara a-re u-jußåm ahaµ syåµ v ndåvane kim api gulma-lataußadhînåm yå dustyajaµ sva-janam årya-patham ca hitvå bhejur mukunda-padaviµ çrutibhir vim gyåm The gopîs of V ndåvana gave up their husbands, children, and families who are very difficult to renounce, and sacrificed even their religious principles to take shelter of the lotus feet of K ß a, which are sought after even by the Vedas themselves. O! Grant me the fortune to take birth as a blade of grass in V ndåvana, so that I may take the dust of the lotus feet of those great souls upon my head. (Bhåg ) To become a blade of grass in the plane of the infinite is no small achievement, what to speak of seeing or associating with K ß a directly. It is no small thing. Such aspiration is shown to us by Uddhava, the intimate friend of K ß a. And taking it one step further, Çrî Caitanya Mahåprabhu has shown us that the position held by a particle of dust at the lotus feet of K ß a is the most desirable. To achieve the most negligible position in the infinite will require the highest qualifications possible in this present plane. The highest qualifications attainable here for the sådhaka (devotee), may earn him the most negligible position in the higher subjective world of lîlå. It is not a cheap thing. We must become a slave to His (K ß a s) will. Then it may be possible that we are to be taken there by the higher agents of that plane. Otherwise, it is heresy to think that I will get that higher position by my own endeavor. Our çîkßå-guru, Çrîla B. R. 43

68 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîdhara Deva Gosvåmî Mahåråja used to call such a mentality, wild-goose chasing. In reality any aspiration that has no basis in the concept of divine slavery has no practical application in the pastimes of the Supreme Lord. Smara a, meditation on lîlå, and so many things of the sahajiyå school are not the qualifications to be admitted there. Only surrender is necessary, the surrender of a slave. When the necessity arises in the divine lîlås, then the qualified slave of divinity is admitted to that arena and no others. Without surrender, without the slave s mentality, we are not qualified for the higher service. So that should be the aspiration of one who understands the nature of the transcendental world let me become the slave of the Lord. åçlißya vå påda-ratåµ pinaß u måm adarçanån marma-hatåµ karotu vå yathå tathå vå vidadhåtu lampa o mat-prå a-nåthas tu sa eva nåpara K ß a may embrace me in love or trample me under His feet. He may break my heart by hiding Himself from me. Let that debauchee do whatever he likes, but He will always be the only Lord of my life. (Çîkßåß aka 8) This is the slave mentality I am His slave. His slave in divine love. He is free to do anything and everything as He wishes, I am His slave. But we are not ready to accept that position and that is why we are not qualified to participate in the highest lîlås of the Lord. 44

69 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n There are many devotees and even sannyåsîs and båbåjîs who go on with mañjarî-sevå meditations and other things of that section, when not even the slightest trace of real qualifications can be found in them. Such persons become mundane women in their next life. They are never promoted to the plane of divinity through the process of imitation. Çrîla Gaura Kiçora Dåsa Båbåjî, the guru of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, used to say, Simply by entering the maternity room and imitating the sounds of labor one will not give birth to a child. Many events are necessary before that. The plane of infinite lîlå is so charming that even the particle of dust there is worshipable for us. How then shall we approach that plane? Püjala råga-patha gaurava-bha ge the plane of the highest råga (lîlå) must always be kept above our heads. With the plane of higher lîlå above our heads we shall march on, tad dåsa-dåsa-dåsanåµ dåsatvam dehi me prabhu. I am the servant of the servant, of the servant of the Lord s servant. I want such a position and nothing else. That should be our approach. This çloka püjala råga-patha gaurava-bha ge was composed by Çrîla Sarasvatî ˇhåkura, the guru of our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, and it was his desire that this position be preached, not temporarily, but for all time, in all places, in all circumstances, and in very nook and corner of the universe. That was the mission of Çrîla Sarasvatî ˇhåkura. He came to fight with all misconceptions about the Absolute Truth he came to establish the path of divine love, divine slavery. 45

70 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura could not tolerate it when the higher subject matter was dealt with inappropriately. And what did he consider inappropriate? That the topic of lîlå was taken to the public eye this should not be done. Why? Sarasvatî ˇhåkura considered such as aparådha, an offense against the Lord of love. Invasion of privacy to take the higher topic of lîlå to the public is an offense. In the time of Sarasvatî ˇhåkura such was never the indulgence of any member of the Gau îya Ma ha, nor did any of his bona-fide disciples venture in that way after his disappearance. We have heard many narrations from our Guardians (gurus) that exemplify how much regard Sarasvatî ˇhåkura had for the higher plane of divinity and how ever so carefully he dealt with that plane. From Çrîla Çrîdhara Mahåråja we once heard that Sarasvatî ˇhåkura did not allow his disciples to read (study and discuss) such higher books as Govinda-lîlåm ta, Stava-kusumåñjalî, Ujjvala-nîlama i, and even certain portions of Caitanya-caritåm ta wherein the lîlå of Rådhå-K ß a is discussed. Whenever Sarasvatî ˇhåkura heard that someone was reading those books, he took it that an offense was being committed by interfering in the higher lîlås. So, if such a measure of caution is given by one who on one hand was the most dynamic and progressive preacher of K ß a consciousness in the 20 th century, and on the other hand so cautious in dealing with the higher lîlås, then how much caution should we, the fallen souls, exercise when approaching such matters? It is only logical that we should follow his example and exercise extreme caution. A profound example of the mood in which Sarasvatî ˇhåkura approached divinity, was related to us by Çrîla B. P. Purî Gosvåmî Mahåråja as follows: 46

71 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n At the close, before his entrance into his eternal pastimes, in the morning he requested Çrîmad Bhakti Rakßaka Çrîdhara Mahåråja to sing Çrî Rüpa Mañjarî-pada of Çrî Narottama Dåsa ˇhåkura, and Navîna K ß a Prabhu to sing Çrîla Bhaktivinoda ˇhåkura s Tuha dayå sågara tårayite prå î. This was the commentary on Çîkßåß aka. After giving this instruction to sing, Çrî Çrîla Prabhupåda began to repeat his famous counsel, implicit obedience to the precepts laid down by Çrîla Rüpa Gosvåmî through the medium of the spiritual master is the wealth of our devotion. In this instruction, he outlined the true method of our devotional practices as well as the real disciplic succession. Furthermore, in hearing the song of Çrîla Bhaktivinoda ˇhåkura (tuya dayå echana parama adåra), Çrî Çrîla Prabhupåda clasped his hands to his forehead and profuse tears of humility rolled down his cheeks. These personal gestures reminded us of our lamentable plight in not having any attraction for the Holy Name. If you want the highest position, then take this example. Keep the lotus feet of Çrî Rüpa Gosvåmî (Çrî Rüpa Mañjarî) on your head as your supreme wealth and cultivate with every atom of your existence great humility and attachment for the Holy Name of K ß a. This is the highest aspiration of a Gau îya Vaiß ava. 47

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73 His Last Instructions Just a week prior to the departure of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura from this mortal world (Thursday, January 1, 1937, at 5:30 am) he gave many essential instructions to his disciples. These instructions were later compiled in Bengali verse by one of Sarasvatî ˇhåkura s most affectionate associate servants, Çrîla Bhakti Pramoda Purî Gosvåmî Mahåråja. Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has said: (1) sakale parama utsåha sahakåre rüpa raghunåtha vå î pracåra sabåra All of you preach the message of Rüpa and Raghunåtha to everyone with great enthusiasm. (2) rüpånugå-pada-dhuli haite sabåra (jena) carama åkå kßå citte jåge anibåra 49

74 P r a k r t a - R a s a A r a n y a C h e d i n i May the ultimate desire to become a speck of dust at the lotus feet of the followers of Çrî Rüpa remain ever awake in our hearts. Comment It is being recommended here that for all spiritual perfection one should desire to become a speck of dust at the lotus feet of the followers of Çrî Rüpa Gosvåmî Prabhupåda. To achieve even the most negligible position in the subjective plane of divinity will draw the highest benefit for the jîva. However, there are some devotees who have raised an objection by stating that we should desire to become gopîs, that being the highest perfection. Are we to think that Sarasvatî ˇhåkura, on the verge of entering the eternal lîlås of the Supreme Lord, has misguided his disciples into some inferior or unknown region? I would think not. The path of perfection is shown by the åcårya and with regards to the followers of Çrî Caitanyadeva, that supreme perfection is found at the lotus feet of Çrîla Rüpa Gosvåmî and his intimate followers. In his last instructions Sarasvatî ˇhåkura has mentioned several times to be a speck of dust at the lotus feet of Çrî Rüpa Gosvåmî. Is it a novel expression or is it something more? Indeed, such is the most straightforward expression of how to attain life s ultimate goal, loving devotional service to Çrî K ß a in the divine serving group of Çrîmatî Rådhårå î. The highest wealth of the Gau îya Vaiß ava is that of eternal servitude to the illustrious Queen of V ndåvana, Çrîmatî Rådhårå î (Rådhå-dåsyam). For admittance into the circle of Her intimate servants Çrî Rüpa holds the key. Admittance into Her group will only be possible for one who has caught the 50

75 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n foot dust of Rüpa with all his heart and soul. It is the law of that land. It cannot be otherwise. (3) advaya-jñåna-tattva vraje vrajendra-nandana (müla)-vißaya-vigraha sei sarva-sevya-dhana Vrajendra-nandana K ß a is the principle of non-dual consciousness. He is the root object of devotion and the treasured object of service for all. (4) tå ra apråk ta indriya tarpa a uddeçe åçrayånugatye sabe thåka mile miçe In order to satisfy the transcendental senses of the one, non-dual Supreme Truth, remain united in following Rådhå, the original reservoir of love for Him. Comment In the transcendental land of Vraja (V ndåvana) where love (prema) is supreme, Çrî K ß a is the Subject-Divinity (vißaya-vigraha) and Çrî Rådhå is the Object-Divinity (åçrayavigraha). The love of Çrî Rådhå (Her capacity to satisfy the transcendental senses of K ß a) and that of Her intimate circle of friends is unsurpassed by any other group. Therefore, we should strive to perfect this human life by learning the ways of love by following in the footsteps of the residents of Vraja headed by the gopîs, always united under the banner of Çrîmatî Rådhårå î. 51

76 P r a k r t a - R a s a A r a n y a C h e d i n i (5) sabåra uddeçya eka çrî-hari-bhajana tåhå sådhibåre sabe karaha jatana Everyone make the effort to perfect your worship of Çrî Hari (K ß a); make this the only purpose of your lives. (6) du dinera jåni ei anitya-saµsåra ihåte mamatå tyaji hao måyå-påra Remember that this world is temporary and lasts only a day or two. Give up your family attachment and transcend this world of illusion. (7) kona-rüpe jîvana nirvåha kari cala nitya-tattva k ß a-bhakti karaha sambala Maintain your worldly obligations in whatever way you can, but make the eternal principle, devotion to K ß a, the true provision for your voyage through life. Comment In this world of birth and death only one thing has real value and that is devotion to the Supreme Personality of Godhead Çrî K ß a. Whatever else there may be is only an illusion and it is sure to perish today or tomorrow (in a day or two). The world is 52

77 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n temporary and filled with sorrow. Those who desire real happiness will make devotion to K ß a the main principle in their life. (8) vipad gañjanå çata çata se låñchanå åsuk tathåpi hari-bhajana che o nå Let hundreds of dangers, insults or persecutions come, but despite them, do not give up your worship of K ß a. (9) sarva-vighna-vinåçana prabhu gaura-hari avaçya çrî-pade sthåna dibena dayå kari Lord Gaura-hari destroys all obstacles on the path. He will surely be merciful and give you a place at His lotus feet. Comment This is not only an instruction, but this may be taken as a special benediction also. Those who follow closely the instruction of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura are sure to achieve the merciful grace of Lord Gaura-hari (Çrî Caitanyadeva). On the earnest prayer of Çrîla Bhaktivinoda ˇhåkura, Çrîla Sarasvatî ˇhåkura came down to this world from the personal entourage of Çrî Caitanyadeva. It is mentioned in the çåstra that a divine personality would advent in this world to consolidate the four Vaiß ava sampradåyas. In Premeya-ratnåvali by Çrîla Baladeva Vidyåbhüßana a verse is mentioned in this regard from the Padma Purå a as follows: 53

78 P r a k r t a - R a s a A r a n y a C h e d i n i ata kalau bhavißyanti catvåra sampradåyina çrî-brahma-rudra-sanakå vaiß avam kßiti-påvanå catvåras te kalau bhåvyå hyutkale purußottamåt Four sampradåyas inaugurated by Lakßmî, Brahmå, Çiva, and the Kumåras will appear in the holy place of Lord Purußottama (Jagannåtha) in Utkala (Orissa) to purify the earth in Kali-yuga. If one makes a pilgrimage to the most holy samådhi-mandira of Çrîla Bhaktisiddhånta in Måyåpura Dhåma one will find this çloka from the Padma Purå a written on the wall behind the mürti of Sarasvatî ˇhåkura. It was thus understood by the disciples of Sarasvatî ˇhåkura and by all the noble Vaiß avas of Jagannåtha Purî, V ndåvana, and Måyåpura that Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura was indeed the personality that fulfilled the statement of the Padma Purå a. This understanding was based not only on the fact that Sarasvatî ˇhåkura had taken his birth at Jagannåtha Purî, but it was a self-evident truth that Sarasvatî ˇhåkura had consolidated the teachings of the four Vaiß ava sampradåyas. Under the banner of Çrî Caitanyadeva the teachings of the four Vaiß ava sampradåyas were preached by Sarasvatî ˇhåkura, spreading the Holy Name in every town and village as predicted by Çrî Caitanyadeva Himself. p thivite åche yata nagarådi-gråma sarvatra pracåra haibe mora nåma My Name will be propagated in all the towns and villages of the world. (Çrî Caitanya-bhågavata, Antya 4.126) In the main temple at Çrî Caitanya Ma ha established by Sarasvatî ˇhåkura in Måyåpura, one will find the çrî-mürtis of each of the 54

79 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n four Vaiß ava sampradåya-åcåryas (Çrî Madhvåcårya, Çrî Viß u Svåmî, Çrî Nimbårka, and Çrî Råmånuja) at each of the fourcorners of the main Deity sanctum of Çrî Çrî Guru-Gaurå ga- Gåndharvikå-Giridhåri. The service of these four sampradåya-åcåryas as seen at Çrî Caitanya Ma ha established by Çrîla Bhaktisiddhånta is the first of its kind in the world. This is indeed unique and certainly echoes the prophecy of the Padma Purå a. Also, in the Sütra-Kha a of Çrî Caitanya-ma gala of Çrîla Locana Dåsa ˇhåkura, we find the mention of a great general (senapati) who will spread the mercy of Çrî Caitanyadeva outside of Bengal: yadi påpi chå i dharma düre deçe yåya mora sena-pati-bhakta yaibe tathåya Even if the sinners reject religion or flee to other countries, still they will get the mercy. I will send my sena-pati-bhakta to go there and deliver them. Sena-pati means general and a general must have such intelligence and capacity that he can lead other great men and qualified persons in battle, the battle against måyå, illusion. Before the advent of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura the pure theistic teachings of Çrî Caitanyadeva were all but lost or destroyed. The situation was so lamentable that even the process of sa kîrtana (congregational chanting of the Holy Name) had been stopped even in Navadvîpa the sacred land where Çrî Caitanyadeva had appeared. Prior to Sarasvatî ˇhåkura s advent there was no organized preaching to spread Çrî Caitanyadeva s teachings nor 55

80 P r a k r t a - R a s a A r a n y a C h e d i n i was there any bona-fide institution to shelter those who wished to sacrifice their lives in devotion to Godhead. To spread the K ß a consciousness movement all over the world Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura established the Gau îya Ma ha and instituted the sannyåsa åçrama. He then sent his sannyåsî preachers throughout India and to western countries to perform the Gau îya missionary activities. In 1965 our spiritual master, the foremost preacher disciple of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, came to the western world to fulfill the order and desire of his spiritual master. Our spiritual master said many times that the great K ß a consciousness movement that he was conducting (iskcon) was actually going on by the order, the desire, and the mercy of his Guru Mahåråja, Çrîla Bhaktisiddhånta. Many times our spiritual master made such statements as follows: So far I am concerned, I am a humble disciple of His Divine Grace Oµ Viß upåda Çrî Çrîmad Bhaktisiddhånta Sarasvatî Gosvåmî Mahåråja, who was the original pioneer of spreading this movement in the western world. During his lifetime, up to 1936, he started 64 main centers all over the world, including centers in Berlin, Germany and London, England. His Divine Grace entrusted me to spread this movement in western countries, and since 1965, I am trying in my humble way to spread this movement in this part of the world. (letter to Mr. David J. Exley, Chief NGO Section at the United Nations, dated ) Actually I am the most unworthy servant of His Divine Grace (Bhaktisiddhånta Sarasvatî ˇhåkura) because I delayed 56

81 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n to execute his order by so many years. But it was better I began late than never, and therefore he has kindly sent to me so many young hearts to cooperate with me in this great movement. (letter to Kîrtanånanda, dated ) In recent years some of the disciples of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda have forgotten the eminent position of their parama-guru, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Attempting to illuminate the special position of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda some of his disciples have unwittingly omitted the importance of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura along with the importance of all previous Gau îya sampradåya åcåryas. This group of disciples has declared that Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda is the åcårya for all Gau îya Vaiß avas for the remaining 10,000 years of the Golden Age of Kali-yuga. Such is a zealous declaration, but it unfortunately indicates a genuine lack of fundamental understanding of our guru-paramparå system by glaringly omitting the importance of our parama-gurus and lastly by even omitting the position of Çrîla Rüpa Gosvåmî Prabhupåda. It is indeed a fact that our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda was an empowered representative of the Supreme Lord, as it is said: guruvajñaµ çîrasi-dhåryaµ çaktyåveça sva-rüpine hare-k ß eti mantre a påçcatya-pråcya-tåri e Taking the order of his guru on his head, he became empowered by Nityånanda Prabhu to act as a çaktyåveça avatåra. He distributed the Hare K ß a mantra all over the eastern and western world, delivering and uplifting all fallen souls. (Çrîpåda B. S. Govinda Mahåråja, Çrî Caitanya Sårasvata Ma ha) 57

82 P r a k r t a - R a s a A r a n y a C h e d i n i Although the above verse is accepted as fact (not only by the disciples of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, but by many of his godbrothers also) it does not nullify the facts concerning the previous åcåryas in the Gau îya disciplic succession. In the ontological line of disciplic succession it is unanimously recognized that Çrî Caitanyadeva is the founder of the K ß a consciousness movement in Kali-yuga. Thereafter, Çrî Rüpa Gosvåmî Prabhupåda was personally recognized and appointed by Çrî Caitanyadeva as the most qualified devotee to spread bhaktirasa (K ß a consciousness). It cannot be otherwise, since it is Rüpa Gosvåmî who in his siddha-rüpa is Çrî Rüpa Mañjarî, the leader of the intimate group of Çrî Rådhå s servants. It is understood by all the bona-fide Gau îya Vaiß avas that Çrî Rüpa Gosvåmî is the leader (Founder-åcårya) of our sampradåya for the duration of the Golden Age of Kali-yuga. To spread the glories of the rüpånugå sampradåya (the succession of Çrî Rüpa Gosvåmî), Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura appeared in this world at the end of the 19th century. Çrîla Bhakti Pramoda Purî Gosvåmî Mahåråja has emphasized this in the following words: Many heterodox sects came into existence that vocally claimed to be following Mahåprabhu, but in fact were simply using His name to promote their false doctrines. The Lord Himself could not tolerate deviation from the truths of the Gau îya Vaiß ava doctrine and He would be greatly pained by misrepresentations of the divine relations between the Lord and His devotees. For this reason, Svarüpa Dåmodara and Rüpa Gosvåmî appeared again at the desire 58

83 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n of Çrî Caitanya Mahåprabhu through Çrîla Saccidånanda Bhaktivinoda ˇhåkura and Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura Prabhupåda, to preserve and protect the doctrines taught by Çrîla Rüpa Gosvåmî. Preaching these doctrines of pure devotion, these two great souls gave great joy to the Lord Himself and to all of His followers in the Gau îya Vaiß ava school. (Of Love and Separation, pp. 89) Certainly it must be said that all the dedicated disciples and followers of Çrîla Sarasvatî ˇhåkura are of no less importance than their guru since they carry forth the same message. Yet it does not look good if the future generations of devotees omit the importance of the previous åcåryas. Therefore, it must be said that all of them are glorious. (10) çrî-k ß a-vimukha heri adhikåµça jana çuddha-k ß a-sevå-kathå nå kare graha a hayo nå utsåha-hîna tåhåte kakhana che o na jîvåtu tava nijera bhajana When you see that most people are indifferent to Çrî K ß a and show no interest in selfless service to K ß a and in talks about Him, don t be discouraged. Most of all, never give up your bhajana, your life and soul. (11) nija sarvasva k ß a kathå çrava a-kîrtana chå iyå dåridrya kena karibe vara a 59

84 P r a k r t a - R a s a A r a n y a C h e d i n i Why would you accept the poverty of a life without hearing and chanting about K ß a, your sole wealth? Comment Çrîla Bhaktivinoda ˇhåkura has also mentioned in one of his songs: nåma binå kichu nåhiko åro, caudda-bhüvana-måjhe (Aru odaya Kîrtana 1, Gîtavalî). There is nothing except the Holy Name within all the fourteen worlds. Whatever we find in this material world such as wealth, prestige, power, kingdoms, and so many things actually have no permanent existence, it is all a temporary illusion. The Holy Name of K ß a is non-different from the Supreme Personality of Godhead Himself and therefore it is eternal. The Holy Name is not destroyed by time nor is the Holy Name under the three modes of material nature. The Holy Name of K ß a is purely transcendental as stated in Padma Purå a: nåma cintåma i k ß as caitanya-rasa-vigraha pür a çuddho nitya-mukto bhinnatvam nåma-nåmino The Holy Name of K ß a is transcendentally blissful. It bestows all spiritual benedictions, for it is K ß a Himself, the reservoir of all pleasure. K ß a s Name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than K ß a Himself. Since K ß a s Name is not 60

85 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n contaminated by the material qualities, and there is no question of it s being involved with matter, K ß a s Name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the Name of K ß a and K ß a Himself are identical. Therefore, who other than a person who has lost all intelligence, would give up the chanting of the Lord s Holy Name? (12) k ß a-påda-padma måga jîvera kalyå a acire puråbe våñchå sarva-çaktiman Beg for K ß a s lotus-feet, the ultimate benediction for all living beings. The Lord is all-powerful and will quickly fulfill your desire. (13) asamartha nahe k ß a dhare sarva-bala (k ß a)-sevakera våñchå kabhu nå haya viphala K ß a is not incapable. He is omnipotent and His servant s desires never go in vain. (14) t apekßå hîna dîna åpane månibe tru-sama sahya-gu a bhüßita haibe amåni månada haye sadå nåma labe çrî-nåma-bhajane sarva-pradhåna jånibe 61

86 P r a k r t a - R a s a A r a n y a C h e d i n i Please always chant the Name of the Lord, being humbler than a blade of grass and more tolerant than a tree. Give all respect to others and demand none for yourself. Make the worship of the Holy Name the most important aspect of your devotional life. Comment Here we find paraphrased the third verse of Çikßåß akam: t åd api sunîcena taror api sahißnunå amåninå månadena kîrtanîya sadå hari Humility is often described as the crest jewel of the Vaiß ava qualities. Humility is indeed the quality of a devotee that most attracts the Supreme Lord. We have seen that knowledge, austerity, power, becoming an author, or even a world preacher are sometimes easily achieved, but those who have developed real qualities of humility are rare souls in this world. Our çîkßå-guru Çrîla B. R. Çrîdhara Deva Gosvåmî used to say that humility means to be submissive to the order of our guru. Humility does not mean to be complacent or obedient to the commands of the rouges and thieves, the non-devotees. We must eagerly take the instruction of our guru on our head as our life and soul. We must be ready to sacrifice everything and anything for his satisfaction. We must not project ourselves in any light, but we should strive always to be a transparent via media for our guru to work through us. That is real humility. 62

87 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n (15) çrî-caitanya-pravartita sa kîrtana-yajña ihåte laiyå dîkßå bhajibena vijña A wise person will worship the Lord after taking initiation in the sacrifice of the Holy Name inaugurated by Çrî K ß a Caitanya and His associates. (16) sapta-çikha nåma yajñånale åtmåhuti viçeße kalite ei çåstrera jukati Offer yourself up to the seven flames of this sacrificial fire. The scriptures say that this is especially the religious principle for the Age of Kali. Comment In his purport to Çrîla Bhaktivinoda ˇhåkura s Çrî Sanmodana Bhåßyam of the first verse of Çikßåß akam, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has mentioned seven stages of perfection that may be compared to the seven flames of the sa kîrtana of the Holy Name. The seven stages of perfection in chanting of the Holy Name of K ß a are as follows: (1) Chanting of the Holy Name cleanses the mirror of the heart. (2) The chanting of the Holy Name protects the devotee from material existence. (3) The chanting of the Holy Name bestows the highest benediction on the living entities. (4) The chanting of the Holy Name is the source of all transcendental knowledge. (5) The chanting of the 63

88 P r a k r t a - R a s a A r a n y a C h e d i n i Holy Name expands the ocean of transcendental bliss. (6) The chanting of the Holy Name cures the disease of material existence. (7) The chanting of the Holy Name is the essential ingredient in every devotional service. Therefore let the Holy Name of K ß a be victorious all over the world. (17) karma-vîra dharma-vîra haye kåja nåi jñåna-yoga-tapa-ådi pathe kaß a påi We do not seek to become heroes performing great works or religious deeds. We will become distressed if we take up the paths of knowledge, works or austerities. Comment This material world is the plane of exploitation where the conditioned souls perform works for enjoying the senses. A little superior to the plane of exploitation is the plane of renunciation where one acquires knowledge and sometimes performs severe austerities for liberation. Superior to both the plane of exploitation and the plane of renunciation is the plane of dedication. Dedication alone is the inherent nature of the living entity. jîvera svarüpa haya k ß era nitya-dåsa k ß era ta aß ha-çakti, bhedåbheda-prakåça It is the living entities constitutional position to be an eternal servant of K ß a because he is the marginal energy 64

89 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n of K ß a and a manifestation simultaneously one and different from the Lord. (Cc. Madhya ) Therefore, if a devotee takes up the path of either exploitation or renunciation he will surely meet with distress. Dedication to the Supreme Personality of Godhead alone can fully satisfy the soul. (18) çrî-rüpera pada-dhüli jånaha svarüpa sei se sarvasva tåhe nå hao virüpa Know that your true identity is to be a speck of dust at the lotus feet of Çrî Rüpa Prabhu; don t go against this identity, which is your treasure. (19) rüpånugå-varya hana çrî-bhaktivinoda se bhaktivinoda-dhåråya bahe çuddha moda Çrîla Bhaktivinoda ˇhåkura is the best of the followers of Çrî Rüpa Gosvåmî. The pure joy of devotional service comes in the stream that started with him. Comment As we have heard from our çîkßå-guru Çrîla B. R. Çrîdhara Mahåråja, it was not possible for Çrîla Sarasvatî ˇhåkura to conceive of K ß a without the intervention of Bhaktivinoda ˇhåkura in him. Çrîla Çrîdhara Mahåråja has said: 65

90 P r a k r t a - R a s a A r a n y a C h e d i n i We have seen that Prabhupåda took Bhaktivinoda ˇhåkura as guru from the internal consideration. His outside and inside was filled with Bhaktivinoda, not in the physical sense, but in the spiritual sense. He installed Deities of Vinoda-Vilåsa, Vinoda-Råma, Vinoda-Ånanda, and Vinoda-Prå a in many ma has. We saw his attempt also through his gurudeva, Bhaktivinoda ˇhåkura, to approach Rådhå-Govinda and Mahåprabhu. It was inconceivable, not possible without Bhaktivinoda ˇhåkura s influence in him. (Follow the Angels, pp. 163) (20) bhakti-rasåm ta-pür a sei püta dhårå kakhano habe nå ruddha çata-vighna dvårå That stream is holy and full of nectarine flavors of devotion. Even a hundred obstacles will never obstruct it. (21) se dhåråya haiyå snåta buddhimån jana bhaktivinoda-mano bhiß a karaha pürå a Intelligent persons who have bathed in the waters of that stream should endeavor to fulfill the heartfelt wishes of Çrîla Bhaktivinoda ˇhåkura. (22) bahu yogya k tî-vyakti åchaha tomarå hao sabe åguwån esa kari tvarå 66

91 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Amongst you are many capable and worthy individuals. So all of you quickly come forward and take up this task. (23) dante t a dhari ei jåci puna puna çrî-rüpa-pada-dhüli jena hai janma janma Taking grass between my teeth, I pray repeatedly that I may become a speck of dust at Çrî Rüpa Gosvåmî s lotus feet, birth after birth. Comment This humble prayer at the feet of Çrî Rüpa Gosvåmî appeared again and again on the lips of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura just prior to his departure from this mortal world. On the evening before his pastime of entering the eternal lîlås of the Supreme Lord, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura requested Çrîla Çrîdhara Mahåråja to sing his most favorite bhajana, Çrî Rüpa Mañjarî-pada. This song was sung by Çrîla Çrîdhara Mahåråja at which time tears of love glided down from the eyes of Sarasvatî ˇhåkura and he clutched his hands to his chest in feelings of great separation from the most cherished object of his worship. (24) ihå vinå anyåkå kßa nahuka h daye ei våñchå sarva-h de hauk udaye 67

92 P r a k r t a - R a s a A r a n y a C h e d i n i Other than this, I pray that no other desire will manifest in my or anyone else s heart. (25) e saµsåre thåka-kåle åche nånå bådhå tåhe muhyamån kabhu nahibe sarvathå While living in this world, we encounter many difficulties; but there is no need for us to be ever bewildered by these difficulties. (26) bådhå måtra düra karåi nahe prayojana ata para kibå labhya cinte vijña-jana We need make no effort to remove any of these obstacles. What is necessary for us, while we are still here, is to learn what is beyond what will be the nature of our eternal life. Comment Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura often said that he admitted to no deficiency in this world except the lack of K ß a consciousness. If we can remove the ignorance that covers the living entities eternal identity then in that one stroke we can remove all the problems of the world. There is no need to endeavor independently to solve the problems of the world. K ß a consciousness is the only and final solution. 68

93 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n (27) nitya-åtmå åmi mora nitya sei jîvana ekhani hauk tåra tattva-nirdhåra a Let me realize at this very moment the nature of my eternal spiritual identity and my eternal life in the spiritual world. (28) åkarßa a-vikarßa era vastu åche jata cåhi vå nå cåhi emana kahibe vå kata There are so many things that attract and repel us. There is no end to the things that we want and don t want. (29) ei duhu mimåmså çîghra kari matimån nitya-tattva k ß a-bhakti karaha sandhåna We have to resolve what exactly we do or do not want and decide to search out our devotional service to K ß a, the eternal truth. Comment Human life is a rare opportunity to make progress in spiritual life. If after coming to the human form of life one neglects the chance to make spiritual progress then it must be considered that such a person is the most unfortunate being. 69

94 P r a k r t a - R a s a A r a n y a C h e d i n i emana durlabha månava-deho påiyå ki koro bhåva na keho ebe nå bhajile yaçodå-suta carame poribe låje You have achieved this rare human body. Don t you care for this gift? If you do not worship the darling of Mother Yaçodå now, then great sorrow awaits you at the time of your death. (ˇhåkura Bhaktivinoda, Aru odaya Kîrtana 1, Gîtavalî) The intelligent human being should understand that this mortal world is not his eternal home. This mortal world is a foreign land where there is danger at every step, padaµ padaµ yad vipadåµ na teßåm. Therefore, with great determination one should make devotion to Çrî K ß a the sole aim in life. (30) o duwera yuddhe jadi jayî hate cåo (tabe) apråk ta nåmåk ß a hale rakßå påo If you wish to conquer over attraction and repulsion then you should remember that by becoming attracted to the transcendental Holy Name, you will be delivered from them. (31) k ß a-sevå rasa-kathå tabe ta bujhibe tuccha saba rasa prati gh å upajibe 70

95 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Then you will understand the nature of service to K ß a and the taste of His divine topics. Then you will feel nothing but disgust for the other insignificant pleasures of this world. (32) k ß ånuçîlana jata vardhita haibe (ja a) vißaya-pipåså tata kamite thåkibe As you increase cultivating your consciousness of K ß a, your thirst for material sense-objects will decrease. Comment In Kali-yuga chanting the Holy Name of K ß a is the only recommended process for spiritual perfection, as stated in the B had-nåradîya Purå a ( ): harer nåma harer nåma, harer nåmaiva kevalam kalau nåsty eva nåstya eva, nåstya eva gatir anyatha In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the Holy Names of the Lord. There is no other way. There is no other way. There is no other way. There are nine processes of devotional service; çrava aµ, kîrtanaµ, smara aµ, påda-sevanaµ, arcanaµ, vandanaµ, dåsyaµ, sakhyaµ, and åtma-nivedanaµ. In each of these processes the Holy Name of K ß a is the central ingredient. Greater importance is given to the Holy Name than to any other process of devotional service. In fact without being sufficiently 71

96 P r a k r t a - R a s a A r a n y a C h e d i n i established in purely chanting the Holy Name, some processes, like lîlå-smara aµ (remembering the lîlås of the Lord) may even be injurious to our spiritual development. (33) ba a-i ka hina tattva k ß a-kathå haya åpåta camaka-prada ja ilårtha-maya The philosophy of K ß a consciousness is very perplexing. In the beginning it seems startling and full of complex details. (34) nåmi hate tå ra nåma adhika karu a åçraya laile tattva karena jñåpana The Holy Name is more compassionate than the Lord of the Name Himself. If one takes shelter of the Name, then it unravels all these philosophical complexities. Comment Taking shelter of the chanting of the Holy Name of K ß a presupposes one having taken shelter of the guru (guru-pådaåçraya) and having received hari-nåma-dîkßå from him. One must chant the Holy Name with firm faith in the spiritual master and then all the complexities of the K ß a conscious philosophy will automatically be revealed. 72

97 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n yasya deve parå bhaktir yathå-deve tathå gurau tasyaite kathitå hy arthå prakåçante mahåtmana Only unto those great souls who have implicit faith in both the Lord (His Holy Name which is non-different from Him) and the spiritual master are all the imports (complexities) of Vedic knowledge automatically revealed. (Svetåçvatara Upanißad, 6.38) (35) nitya-praypjana modera k ß a-prema-dhana tåhå anubhave kåma bådhe sarva-kßa a The treasure of love for K ß a is the eternal goal of our lives. At every moment, personal desires interfere with our realizing it. (36) nåmåçraye sei bådhå haya apanita k ß a -prema-råjye våsa haya abhîpsita By taking shelter of the Holy Name, all these obstacles are removed and we can obtain the fulfillment of our true desire, to dwell in the realm of pure love of K ß a. 73

98 P r a k r t a - R a s a A r a n y a C h e d i n i Comment Çrî Caitanyadeva has stated that the fifth goal of life is love of K ß a, prema pumårtha mahån. Nothing else should be the goal of one s life. Sense gratification and the cultivation of all things not actually related to K ß a s service such as astrology, palmistry, reiki, gemology, crystal worship, UFO abductions, conspiracy theories, women s liberation, channeling, past-life regressions, I-ching, ha ha-yoga, boji-stones, colonics, blue-green algae diets, grape fasts, self-urine therapy, hollow-earth theories, pyramids, ouija boards, pendulums, exorcisms, numerology, tarot cards, copper-plate båbås, tantric practices, Machiavellian politics, Coveyian management systems, Nostradamus, new-age prophecies and self-proclaimed åcårya-ships are actually a waste of time because they do not directly foster love of K ß a. If we want love of K ß a, then we should take to chanting the Holy Name as our life s occupation. Unfortunately, the above mentioned non-k ß a related topics have become very popular among many so-called Vaiß avas including some sannyåsîs and even gurus. In the time of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura and also during the time of our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda there was no other focus for their disciples other than chanting the Holy Name and distributing the chanting of the Holy Name to the fallen souls. Now in the absence of these great personalities many isms, false doctrines and non-k ß a conscious practices have all but consumed a major section of the western Gau îya Vaiß avas. If the K ß a consciousness movement wants to truly get back on track then it would be advisable for its members to again take up the Holy Name as the central focus and abandon all activities not recommended in çåstra by the previous åcåryas. 74

99 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n It is especially disheartening to see senior disciples and sannyåsîs of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda traveling around the world delivering seminars on astrology, rekhi, UFOs, channeling and other non-k ß a conscious topics. The fact of the matter is that the dovetailing process of our material propensities and material desires is slowly but surely suffocating the Hare K ß a movement. Due to extreme attachment to these non-k ß a activities it is difficult these days to find the association of devotees who are prepared to make the necessary self-sacrifices to improve this movement. (37) e jagate keha nahe anuråga-påtra athavå viråga-påtra nahe a umåtra In this world no one is the special object of my affection, nor do I have the slightest hostility towards anyone. Comment The spiritual master (sad-guru) is not partial to a particular disciple. The spiritual master is an ocean of mercy and according to what degree a disciple surrenders at his lotus feet, the spiritual master will award him K ß a consciousness accordingly. There is no question of partiality on the part of the spiritual master. Some disciples are of the opinion that a physical proximity with the spiritual master is what makes one dear to the spiritual master. Such foolish disciples do not know that it is by following the vå î (instruction) of the guru that one obtains his divine grace. Some times the disciple thinks 75

100 P r a k r t a - R a s a A r a n y a C h e d i n i foolishly that just by serving the institution of the spiritual master, even though neglecting his instructions, that all perfection will be achieved. They sometimes say, Just stay in the boat it does not matter how bad things are if you just stay in the institution you are going back to Godhead. However, such boat people may be in for a rude awakening at the end of life. Çrîla Bhakti Pramoda Purî Gosvåmî has the following to say in this regard: If we wish to show our love and faith for our spiritual master, it will be by following these teachings. However, rather than giving full attention to the desires of the spiritual master, we may focus on serving his body or the extensions of his body represented by temples and åçramas. If we do so, we will never be free of the pitfall of seeing the guru in purely human terms (martyasåddhî ). The Lord can only be seen through the path of transcendental sound (çrutekßita-patha ) and the spiritual master, being His manifest representative, is also perceptible through divine sound vibrations. (Of Love and Separation, pp. 91) (38) sakala vyavasthå ethå kßana-sthåyi haya ethå-kåra låbhålåbha vicåråha naya Whatever arrangements we make in this world are momentary. There is no need to waste time thinking about gain or loss here. 76

101 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n (39) sabåkåra labhya sei eka prayojana çrî-k ß a -padåravinde prema mahådhana The only thing anyone should strive for is the one supreme goal of life. That is the treasure of love for K ß a s lotus feet. (40) tad-uddeçya sabe mili hao yatnavån eka-dhyåna eka-jñåna hao eka-tåna So, join together all of you and strive for this goal. Work together harmoniously, with a single thing in mind and a single understanding. Comment Sådhu-sa ga is our strength. We must keep the association of saintly persons who are advanced in K ß a consciousness. If such association is not readily available, then the çåstra is our next best friend. Sometimes devotees do not understand how one can have a çîkßå-guru (instructing guru) outside the formal institution of his spiritual master. Such disciples do not understand that the gurutattva principle does not come under the sway of any institutional consideration or society consciousness. K ß a is independent of any social consideration and He sends His representative to save the fallen souls as He sees fit. K ß a is not under the power of our voting committees. 77

102 P r a k r t a - R a s a A r a n y a C h e d i n i There are some people who think that the guru (K ß a s representative) must appear in India, in a particular society, or in a bråhma a family, but such persons are victims of a poor fund of knowledge. Such persons do not know that birth in India, belonging to a particular society, or being born in a bråhma a family are all material designations. Such considerations have no jurisdiction in the guru-tattva. It is also commonly misunderstood how one can simultaneously have love for his dîkßå-guru and also for his çîkßå-guru. Love is poorly understood these days as affection for one s guru and hatred for all others. If someone says he has love for his guru but cannot see the representation of K ß a in any others (and thus no love for them) then it becomes doubtful if such a person actually has a guru other than in name only. For as it is said, vande ham çrî-guro çrîyuta-pada-kamalam çrî-gurun vaiß avams ca. The principle of guru is çrî-guro and çrî-gurun. It is both singular and plural. There is no difference between one s dîkßå-guru and çîkßå-guru for both have been declared as equal manifestations of K ß a and love for both is appropriate. The dîkßå-guru represents Madana-mohana and the çîkßå-guru represents Govinda-deva. One should not discriminate between the two, otherwise one makes an offense. (Caitanyacaritåm ta, Ådi-lîlå, ch. 1) (41) ekoddeçya aikatåne avasthita hao mülåçraya-vigraha-sevåya adhikåra lao Working together with the same purpose, you will become qualified for the service of Rådhårå î, the original reservoir of love for K ß a. 78

103 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Comment If we cannot cooperate with the Vaiß avas in this life then what chance will we have to cooperate with them in the spiritual world of eternal pastimes? The inability to cooperate with the Vaiß avas and especially with the senior Vaiß avas is actually a manifestation of one s envious nature due to association with the objects of sense gratification. To achieve harmony and cooperation among the Vaiß avas it is essential that one give up all types of material sense gratification, desire for name, fame and power, and humbly take up the mood of Vaiß ava-sevå (service to the Vaiß avas). However, sometimes envious persons themselves take up the responsibility of uniting the Vaiß avas, but their goal is actually to lord it over (to control) the Vaiß ava community, not to serve them. Seeing through the ill motives of these envious persons the advanced Vaiß avas never cooperate with such diabolical schemes. (42) rüpånugå-cintå-srota hok pravåhita tå hate svåtantrya kabhu nahe saµîhita May the stream of ideas promoted by Rüpa Gosvåmî and his followers ever flow. We must never try to be independent of his doctrine. (43) sapta-jihva nåma-sa kîrtana-yajña prati kakhano viråga jena nå haya arati 79

104 P r a k r t a - R a s a A r a n y a C h e d i n i May we never become indifferent or disinterested in the sacrifice of the Holy Name with it s fire of seven flames. (44) ekåntånuråga tåhe thåke vardhamåna tabe ta sarvårtha-siddhi pür a manaskåma In the performance of sa kîrtana, if your single-minded devotion goes on increasing, then all your desires will be fulfilled and all your goals achieved. (45) çrî-rüpånugå janera påda-padma dhara ekånta bhåvete tå dera ånugatya kara Take hold of the feet of the followers of Çrî Rüpa Gosvåmî and follow them with exclusive commitment. (46) (çrî)-rüpa-raghunåtha-kathå parama-utsåhe nirbhaye pracåra kara sarva-siddhi jåhe Preach the message of Çrî Rüpa and Raghunåtha fearlessly and with great enthusiasm. Through this preaching, you will attain all perfection. Comment The highest ideal of the Gau îya sampradåya is found in its entirety in the message of Çrî Rüpa Gosvåmî and it is fully 80

105 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n exemplified in the aspirations of Raghunåtha Dåsa Gosvåmî. Raghunåtha Dåsa Gosvåmî is taken to be the disciple of Çrî Rüpa Gosvåmî. What Çrî Rüpa Gosvåmî taught has found its fullest expression in the heart of Raghunåtha Dåsa Gosvåmî (our prayojana-åcårya) who has shown us the highest aspiration, Rådhå-dåsyam. Rådhå-dåsyam or Rådhå-påda-sevå, service in the camp of Çrî Rådhå, is the highest aspiration or achievement of a Gau îya Vaiß ava. As the teacher, Çrî Rüpa Gosvåmî was himself the abode of ecstatic love of K ß a, yet we will want to see what effect his teaching had in his disciple. It was found to have had its fullest effect in Raghunåtha Dåsa Gosvåmî, who in the climax of his spiritual aspiration prayed as follows: åçåbharair-am ta-sindhu-mayai kathåñcit kålo mayåtigamita kila såmprataµ hi tvaµ cet k påmayi vidhåsyasi naiva kiµ me prå air vrajema ca varoru bakarinåpi With that hope I am somehow passing my days, flagging my days, dragging my life through these tedious times only for that hope. That hope is sustaining me, the nectarine-ocean of hope is attracting me and sustaining me. Somehow I am dragging my days to my only safety. Otherwise, I have lost the direct association of Mahåprabhu, Svarüpa Dåmodara and so many other great souls, and still I am living. Why? I have a particular ray of hope. And the prospect and quality of my hope is very great and high. But my patience has reached its end. I can t endure it any longer. I can t wait. I am finished. I can t wait any more. At this moment if you do not show your 81

106 P r a k r t a - R a s a A r a n y a C h e d i n i grace to me, I am finished. I shall lose the chance forever. I shall have no desire to continue my life. It will all be useless. Without Your grace, I can t stand to live another moment. And V ndåvana, which is even dearer to me than my life itself I am disgusted with it. It is painful; it is always pinching me. What to speak of anything else, I am even disgusted with K ß a. It is shameful to utter such words, but I can have no love even for K ß a, until and unless you take me up within your confidential camp of service. Such a charm I have come for. I have seen the clue of such a charm within the service of your camp. Without that, everything is tasteless to me. And I can t maintain my existence even in V ndåvana. And even K ß a, what to speak of others, has no charm for me. (Translation by Çrîla B. R. Çrîdhara Deva Gosvåmî, Çrî Guru and His Grace, p. 150) As we find in Raghunåtha Dåsa Gosvåmî we should expect to find the efficacy of the teaching of a particular åcårya in at least one of his disciples if not more. But as it so happens, after the disappearance of a great åcårya there are always those who cannot recognize the advanced Vaiß avas and thus conclude that the books of the previous åcårya are all that is necessary. Their assumption is that one need not accept initiation from a living guru, but one can achieve the perfection of life just by reading books and serving in the temple or åçrama of the previous åcårya (Founder-åcårya). When Çrîla Bhaktivinoda ˇhåkura disappeared from this mortal world a certain section of his admirers proclaimed that since the ˇhåkura had so extensively written on the topic of 82

107 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n K ß a consciousness that it was not necessary to accept a living representative in the line of Bhaktivinoda. To this Çrîla Sarasvatî ˇhåkura remarked that if one does not take shelter under the guidance of a true follower of Çrîla Bhaktivinoda then the attempts to understand him simply through reading books and singing songs will be baffled. Again after the disappearance of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura a group of devotees proposed the same idea. Since Sarasvatî ˇhåkura had written and preached so extensively on the topic of K ß a consciousness what need was there for persons to initiate and carry on the disciplic succession in that way. Their reasoning was that just by reading the books of Sarasvatî ˇhåkura everything was there. This conception however was not given space to grow by the advanced disciples of Sarasvatî ˇhåkura, who in turn continued to carry on the disciplic succession. Then again after the disappearance of our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, the same situation has occurred. A certain section of his disciples are convinced that no further succession of gurus is necessary. Convinced by seeing the many who tried to become gurus fall down, these disciples advocate an ism known as tvik. Once when discussing tvikism with Çrîla Bhakti Pramoda Purî Gosvåmî Mahåråja he remarked that the tvik conception was the death of the sampradåya. The tvik conception however has not so easily been dispensed with as in previous times. Unfortunately, it seems that the tvik conception has caught hold of the very life force of our guru s formal institution (iskcon). In the absence of senior Vaiß avas and having rejected any available senior 83

108 P r a k r t a - R a s a A r a n y a C h e d i n i association outside of the formal society, its members now toggle between the tvik conception on one hand and the covered tvik system (gbc as the ultimate spiritual authority) on the other. The tvik conception means Prabhupåda takes you back to Godhead and the covered tvik conception means the gbc is the body of Prabhupåda and the institution takes you back to Godhead. Unfortunately both these concepts are mental concoctions. The institution of our Guru Mahåråja at present seems to be bereft of a proper understanding of guru-tattva. If there is a correct understanding there, somewhere within its members, then it certainly hesitates to raise its head for fear of excommunication or even decapitation. We do not mean to alarm our readers or to offend anyone, but the fact of the matter is that devotees should remember with firm faith the words of their parama-guru, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura as given in his last days. One should endeavor to carry on the disciplic succession as he envisioned it. rüpånugå-cintå-srota hok pravåhita tå hate svåtantrya kabhu nahe samîhita May the stream of ideas promoted by Rüpa Gosvåmî and his followers ever flow. We must never try to be independent of his doctrine. 84

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111 Mahaprabhu as Prabhupada In the western Vaiß ava community it is often assumed that the title Prabhupåda only refers to Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda. There are however many Vaiß avas in the West and in other places in the world who are disciples of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura or who are the disciples of the disciples of Çrîla Bhaktisiddhånta Gosvåmî and for them the title Prabhupåda refers to Sarasvatî ˇhåkura. Prabhupåda is not a title applicable only to Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda or even to only Çrîla Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda. Nor is the title Prabhupåda simply a nondescript or generic term applicable to any and all spiritual masters. Since the title Prabhupåda has been accepted by so few bona-fide Gau îya Vaiß ava åcåryas it must indeed indicate a title for a spiritual master of exceptional status and transcendental qualifications. If we examine the etymological and the ontological meaning of the title Prabhupåda we will ultimately come to the conclusion that the title Prabhupåda indicates one who represents the deepest 87

112 P r a k r t a - R a s a A r a n y a C h e d i n i flow of the Gau îya sampradåya in terms of rågånugå-bhakti and rüpånugå-bhajana, the most dignified conception of service to Godhead in spontaneous divine love. In the classical Gau îya sampradåya there were only a few personalities to have been recognized with the title Prabhupåda such as; Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla Prabhupåda Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla Jîva Gosvåmî Prabhupåda, Çrîla Rüpa Gosvåmî Prabhupåda, Çrî Prabhupåda Advaita Åcårya, Çrî Prabhupåda Nityånanda Avadhüta and Çrî Prabhupåda K ß a Caitanya Mahåprabhu. The later being the original Prabhupåda. kåçî-miçra kahe, åmi ba a bhågyavån mora g he prabhu-pådera habe avasthåna When Kåçî Miçra heard the proposal, he said, I am very fortunate that Çrî Caitanya Mahåprabhu, the Lord of all prabhus, will stay at my home. (Cc. Madhya ) Regarding this verse Çrîla Bhaktisiddhånta Sarasvatî comments: Çrî Caitanya Mahåprabhu is the Supreme Personality of Godhead Himself, Çrî K ß a, and all His servants address Him as Prabhupåda. This means that there are many prabhus taking shelter under His lotus feet. It is clear from the above verse and statement of Çrîla Bhaktisiddhånta that Mahåprabhu was also known as Prabhupåda. There were many masters, Gosvåmîs, (controllers of the senses) such as Råya Råmånanda, Svarüpa Dåmodara, Govinda Dåsa, Sårvabhauma Bha åcårya, Rüpa Gosvåmî, Sanåtana Gosvåmî, Raghunåtha Dåsa and many others who took shelter at the Lord s lotus feet. 88

113 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda has commented in his purport to the above verse as follows- The pure Vaiß ava is addressed as prabhu, and this address is an etiquette observed between Vaiß avas. When many prabhus remain under the shelter of the lotus feet of another prabhu, the address Prabhupåda is given. Çrî Nityånanda Prabhu and Çrî Advaita Prabhu are also addressed as Prabhupåda. Çrî Caitanya Mahåprabhu, Çrî Advaita Prabhu and Çrî Nityånanda Prabhu are all viß u-tattva, the Supreme Personality of Godhead, Lord Viß u. Therefore, all living entities are under Their lotus feet. Lord Viß u is the eternal Lord of everyone, and the representative of Lord Viß u is the Lord s confidential servant. Such a person acts as the spiritual master for neophyte Vaiß avas; therefore the spiritual master is as respectable as Çrî K ß a Caitanya or Lord Viß u Himself. For this reason the spiritual master is addressed as Oµ Viß upåda or Prabhupåda. The åcårya, the spiritual master, is generally respected by others as Çrîpåda, and the initiated Vaiß avas are addressed as Prabhu. Prabhu, Prabhupåda and Viß upåda are described in revealed scriptures like Çrîmad-Bhågavatam, Caitanya-caritåm ta and Caitanya-bhågavata. In this regard, these scriptures present evidence accepted by unalloyed devotees. One can say that all personalities in the viß u-tattva can be addressed as Prabhupåda due to Their being the shelter of all living beings. Yet in regard to Çrîla Rüpa Gosvåmî Prabhupåda and those personalities who have held the title Prabhupåda since that time, we note in them a special characteristic, they understood the confidential heart of Mahåprabhu. 89

114 P r a k r t a - R a s a A r a n y a C h e d i n i When Çrî Caitanya Mahåprabhu was living at Purî, Çrîla Rüpa Gosvåmî composed a verse and after writing it on a palm leaf, he went to bathe in the ocean. At that time Çrî Caitanya Mahåprabhu visited the residence of Rüpa Gosvåmî and saw the verse written on the leaf: priya so yaµ k ß a sahacari kuru-kßetra-militas tathåhaµ så rådhå tad idam ubhayo sa gama-sukham tathåpy anta -khelan-madhura-muralî-pañcama-juße mano me kålindî-pulina-vipinåya sp hayati My dear friend, now I have met My very old and dear friend K ß a on this field of Kurukßetra. I am the same Rådhårå î and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamunå beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within the forest of V ndåvana. (Cc. Antya 1. 79) Çrî Caitanya Mahåprabhu read this verse and was overwhelmed by ecstatic love. When Rüpa Gosvåmî returned, Mahåprabhu slapped him mildly and said, My heart is very confidential. How did you know My mind in this way? After saying this Çrî Caitanya Mahåprabhu firmly embraced Rüpa Gosvåmî. Mahåprabhu then inquired from Svarüpa Dåmodara, How could Rüpa have understood My heart? Svarüpa Dåmodara replied, I can understand that You have already bestowed Your causeless mercy upon him, otherwise it would not be possible for Rüpa to have understood Your mind. Thereupon, Mahåprabhu was very pleased and requested Svarüpa Dåmodara to kindly give further instruction to Rüpa Gosvåmî in the matter of transcendental mellows, rasa-tattva. 90

115 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n After sometime, Mahåprabhu again visited Rüpa Gosvåmî accompanied by Svarüpa Dåmodara, Råmånanda Råya and others. Mahåprabhu requested Rüpa Gosvåmî to read a number of the verses that he had composed. Being very humble and shy by nature Rüpa Gosvåmî remained silent. Svarüpa Dåmodara then read the previous verse compiled by Rüpa which was so much liked by Mahåprabhu and also the verse: tu e ta avinî ratiµ vitanute tu åvalî-labdhaye kar a-kro a-ka ambinî gha ayate kar årbudebhya sp håm ceta -prå gana-sa ginî vijayate sarvendrîyå åµ k tiµ no jåne janitå kiyadbhir am tai k ß eti var a-dvayî I do not know how much nectar the two syllables k ß- a have produced. When the Holy Name of K ß a is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that Name enters the holes of the ears, we desire many millions of ears. And when the Holy Name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert. (Cc. Antya 1. 99) Hearing these verses compiled by Rüpa Gosvåmî all the Vaiß avas became jubilant. Råmånanda Råya especially showed interest in what Rüpa Gosvåmî had written. Being very pleased with him, Råmånanda Råya began to praise the qualities of Rüpa Gosvåmî as if He had a thousand mouths. Råmånanda Råya said, This is not a poetic presentation; it is a continuous shower of nectar. Indeed, it is the essence of all ultimate realizations. The wonderful descriptions of Rüpa Gosvåmî are superb arrangements to express transcendental loving affairs of Rådhå and K ß a. Hearing these verses will plunge the heart and ears of everyone into a whirlpool of supreme transcendental bliss. 91

116 P r a k r t a - R a s a A r a n y a C h e d i n i The significance of the praises of Rüpa Gosvåmî offered by Svarüpa Dåmodara and Råmånanda Råya are considerably more meaningful when we take into account the identity of these personalities in the ontological hierarchy of the spiritual world. According to K ß a Dåsa Kaviråja Gosvåmî, the author of Caitanya-caritåm ta, Råmånanda Råya was the gopî in k ß alîlå named Viçåkhå and Svarüpa Dåmodara was the gopî named Lalitå-sakhî. Both Lalitå and Viçåkhå are eternally the very intimate associates of Çrîmatî Rådhårå î. Lalitå and Viçåkhå are considered the personal expansions of the serving mood of Çrîmatî Rådhårå î, thus they are the two chief assistants in the mådhurya love affairs between Rådhå and K ß a. Directly serving under Lalitå-sakhî in the mådhurya-rasa are the mañjarîs, the younger cowherd girls. This mañjarî group of servitors mainly consists of new recruits to the mådhurya-rasa and due to their young age they have been given the most sacred type of pure service to Rådhå and K ß a. Our åcåryas have recommended that we should conceive of the mañjarî class most respectfully and attentively. When Rådhå and K ß a are in secrecy, in a private place, the older sakhîs do not like to approach the Divine Couple at that time for fear of causing a slight disturbance. Rådhå and K ß a may feel some shyness in the presence of the older sakhîs at that time. But the younger gopîs, the mañjarîs, can enter there without disturbing the free mixing of Rådhå and K ß a. This mañjarî group of servitors in the mådhurya-rasa is headed by the gopî named Rüpa Mañjarî. To perform their service, the mañjarîs, headed by Rüpa Mañjarî, sometimes go to that place where Rådhå and K ß a are intimately engaged in divine love dalliances. Such a high and intimate scope of service is available to no other group 92

117 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n of servitors than that of the mañjarîs. Rüpa Mañjarî who leads this mañjarî group has appeared in Gaura-lîlå as Çrîla Rüpa Gosvåmî and Çrî Caitanya Mahåprabhu has given him the supreme position as head of the Gau îya sampradåya (rüpånugå sampradåya). Our çîkßå-guru, Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja, used to say, The camp, the sampradåya of Çrî Caitanya Mahåprabhu, is known as the rüpånugå-sampradåya. There, our fate and our fortune is located. Now we have to conduct ourselves in such a way that naturally we can connect with that highest, purest spiritual conception, from here. We must not allow ourselves to be satisfied with anything less than this highest ideal. That should be the highest goal of our life. So, the real meaning of rüpånugå-bhajana is nothing less than that; the highest ideal of the highest spiritual conception. Following in the footsteps of Çrîla Rüpa Gosvåmî; ever desiring his mercy; falling prostrate at his lotus feet and praying again and again and again to be accepted as a speck of dust at his lotus feet, to be enlisted in his group of servitors. That is rüpånugå-bhajana. That is what it means to be a follower of Çrîla Rüpa Gosvåmî. That is what it means to hold the title Prabhupåda. This conception has been expressed most perfectly in a song by Narottama Dåsa ˇhåkura called Çrî Rüpa Mañjarî-pada. This song is the topmost bhajana sung by the followers of the rüpånugå line. çrî-rüpa-mañjarî-pada, sei mora sampada sei mor bhajana-püjana sei mora prå a-dhana, sei mora åbhara a, sei mor jîvanera jîvana 93

118 P r a k r t a - R a s a A r a n y a C h e d i n i sei mora rasa-nidhi, sei mora våñchå-siddhi, sei mor vedera dharama sei brata, sei tapa, sei mora mantra-japa, sei mor dharama karama anuküla habe vidhi, se-pade hoibe siddhi, nirakhibo e dui nayane se rüpa-mådhurî-råçî, prå a-kuvalaya-çaçî, praphullita habe niçi-dine tuwå adarçana-ahi, garale jåralo dehî, ciro-dina tåpita jîvana hå hå rüpa koro doyå, deho more pada-chåyå, narottama loilo çara a The feet of Çrî Rüpa Mañjarî (Rüpa Gosvåmî s eternal form as a gopî of Vraja) are my real wealth. They are the object of my bhajana and püjå. They are the treasure of my heart, and they are my ornaments and the life of my life. They are the reservoirs of all rasa for me and the fulfillment of all my desires. They are the conclusion of the religion of the Vedas for me and are the goal of all my vows, austerities, and the chanting of my mantra. They are the purpose of all my religious activities. By the power of those feet my activities will become favorable to devotion, spiritual perfection will be achieved, and with these two eyes I will be able to actually see. The exquisite beauty of Çrî Rüpa Mañjarî s divine feet will shine like the brilliant moon 94

119 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n upon the lotus of my heart both day and night, thus giving relief to my afflicted soul. By the venom of the snake of separation from you, my soul has wasted away and my life is ever afflicted and distressed. O Rüpa Mañjarî, please be merciful and give me the shade of your lotus feet. Narottama Dåsa has taken refuge. The conclusion is that, although etymologically Prabhupåda means a spiritual master at who s feet many qualified personalities have taken shelter it must be that the ontological meaning of Prabhupåda is one who knows the heart of Çrî Caitanya Mahåprabhu, one who knows how to extract the internal moods of devotional service, unnatojjvala-rasa, from the lotus feet of Çrî Caitanya Mahåprabhu just as a bumble bee extracts nectar from the lotus flower. Additionally, without being a follower and obedient servant of the internal flow of devotional service, unnatojjvala-rasa, enunciated by Çrîla Rüpa Gosvåmî one cannot be a true follower of Prabhupåda. All aspiring candidates for devotional service (our humble self included) should try to enter into the deep and mysterious meanings of k ß ånuçilanam, bhaktir-uttama in the line of Rüpa Gosvåmî. That is the real essence of the teaching of Prabhupåda Çrî Caitanya Mahåprabhu. 95

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121 Bhaktivedanta Devotee: We have heard it said that Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Mahåråja) received the name Bhaktivedånta from his guru, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Others have said that he received the name Bhaktivedånta from Çrîla Çrîdhara Mahåråja and yet others are saying that he received the name Bhaktivedånta from Çrîla Keçava Mahåråja. Can you please say something to clarify this issue? Narasi gha Mahåråja: When our Guru Mahåråja (Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda) was initiated in 1933 he received both hari-nåma and mantra-dîkßå at the same time. At his initiation Çrîla Bhaktisiddhånta named our Guru Mahåråja, Abhaya Cara åravinda Dåsa, meaning one who is fearless, having taken shelter at the lotus feet of the Supreme Lord. During his lifetime Çrîla Bhaktisiddhånta did not confer any other names or titles upon our Guru Mahåråja. In later years, after the disappearance of Çrîla Bhaktisiddhånta, our Guru Mahåråja was engaged in writing articles for a Bengali journal published by his godbrother, Çrîla Bhakti Såra ga Gosvåmî 97

122 P r a k r t a - R a s a A r a n y a C h e d i n i Mahåråja. Gosvåmî Mahåråja and other leading Vaiß avas of the time were so impressed with the writing and preaching capabilities of our Guru Mahåråja that Gosvåmî Mahåråja conferred upon our Guru Mahåråja the title Bhaktisiddhånta. This was indeed the most honorific title a disciple could ever expect to receive, the very title of his guru. According to the practice of name giving when awarding titles to deserving disciples, Çrîla Bhaktisiddhånta had never given the name of his gurus, Çrîla Gaura Kiçora Dåsa Båbåjî Mahåråja or Çrîla Bhaktivinoda ˇhåkura to anyone. Accordingly, some of the senior disciples of Çrîla Bhaktisiddhånta thought that the title Bhaktisiddhånta should not be given to any disciple, however deserving. This matter was discussed among the senior Vaiß avas with whom our Guru Mahåråja was regularly associating and in a mood of deep respect and harmony it was decided that our Guru Mahåråja would be given the title Bhaktivedånta. During those discussions it was recognized by all present that our Guru Mahåråja was a strong preacher in the line of Çrîla Bhaktisiddhånta and that the inspiration of Çrîla Bhakti Såra ga Gosvåmî Mahåråja to bestow an honorific title upon our Guru Mahåråja was directly inspired by Çrîla Bhaktisiddhånta. In the days of Çrîla Bhaktisiddhånta, certain senior disciples were often called upon when some particular point or issue was in need of clarification Çrîla Çrîdhara Mahåråja was among those select few disciples of Çrîla Bhaktisiddhånta who were able to clarify even the most difficult points of spiritual understanding. In the discussion where the honorific title for our Guru Mahåråja was being discussed, Çrîla Çrîdhara Mahåråja 98

123 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n suggested that our Guru Mahåråja be given the title Bhaktivedånta. The titles Bhakti-siddhånta and Bhakti-vedånta are synonymous in meaning. Thus the adjustment was made in keeping with the original inspiration felt by Çrîla Bhakti Såra ga Gosvåmî Mahåråja. From that time on our Guru Mahåråja became known amongst his Godbrothers as Bhaktivedånta. This occurred in Calcutta in Some persons may look upon this event in our contemporary Vaiß ava history as being of little significance the simple act of bestowing an honorific title upon a Vaiß ava. But apparently not so for everyone the event was so spiritually moving that Çrîla Bhakti Prajñåna Keçava Mahåråja decided for the future to name all his sannyåsî disciples Bhaktivedånta a title synonymous with Bhaktisiddhånta. This standard is still carried out among the disciples of Çrîla Keçava Mahåråja even to this day more than half a century later. In contemporary times, our Guru Mahåråja was the first person in the line of Çrîla Bhaktisiddhånta to receive the title Bhaktivedånta (1939). In 1959 when our Guru Mahåråja accepted sannyåsa, Çrîla Keçava Mahåråja retained our Guru Mahåråja s title Bhaktivedånta, given by Çrîla Çrîdhara Mahåråja and then gave our Guru Mahåråja the sannyåsa name Svåmî, which was chosen from the list of 108 names of sannyåsîs authorized by Çrîla Bhaktisiddhånta in Gau îya Ka hahåra. Our Guru Mahåråja then became known as A. C. Bhaktivedånta Svåmî Mahåråja or simply as Svåmî Mahåråja amongst his Godbrothers. 99

124 P r a k r t a - R a s a A r a n y a C h e d i n i Our Guru Mahåråja retained the initials A. C. for Abhaya Cara åravinda from his first initiation, but officially his sannyåsa title and name was Bhaktivedånta Svåmî. In the Gau îya tradition, the prefix Svåmî is added to the sannyåsa title. However, if our Guru Mahåråja had strictly kept this tradition then his name would have been written thus: Svåmî A. C. Bhaktivedånta Svåmî. In a letter to his disciple Råyaråma Dåsa, our Guru Mahåråja explained something of the complexities of his name as follows: So far the title Svåmî is concerned, although this word is used generally for sannyåsîns, this Svåmî is my particular name as a sannyåsî. Therefore, it must be suffixed at the end of my real name, A. C. Bhaktivedånta. So far the prefix Svåmî is concerned, every sannyåsî has got to do that, but two ways Svåmî (Svåmî A. C. Bhaktivedånta Svåmî) is not good looking. The end Svåmî is necessary because it is my sannyåsa name. The first Svåmî may be transformed into Gosvåmî, which is on the same order of Svåmî. Therefore, I use the prefix Trida i Gosvåmî and suffix Svåmî, as I have printed on my card enclosed herewith. That will be nice. In small lettering, it can be written above my name, Trida i Gosvåmî. Vaiß ava sannyasins are known as Trida i Gosvåmîs, and Måyåvådî sannyåsîns are known as only Svåmî. After the establishment of our Guru Mahåråja s mission, the International Society for K ß a Consciousness, in the western world, our Guru Mahåråja stated in a letter to a senior disciple that he wanted all his qualified disciples to continue the title Bhaktivedånta. However, this has only been done by one of 100

125 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n our Guru Mahåråja s senior disciples and that is Çrîpåda Bhaktivedånta Tripuråri Mahåråja. Due to the successful preaching campaign of our Guru Mahåråja, the title Bhaktivedånta has now become famous all over the world with special reference to the Bhaktivedånta Purports of the Çrîmad Bhågavatam. There are now many Bhaktivedåntas in different parts of our sampradåya, but as for fulfilling the purport of Bhaktivedånta our Guru Mahåråja has set the standard in all respects and it behooves other Vaiß avas with this honorific title to strive to live up to the standards that our Guru Mahåråja has set as a world-class preacher. Certainly one should beware of being a Bhaktivedånta in name only. 101

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127 The Golden Age Devotee: In an article entitled Çrîla Prabhupåda: The Founderåcårya of the Golden Age, it is constantly emphasized that the formation of Çrîla Prabhupåda s institution is the beginning of the Golden Age of Kali-yuga, and Çrîla Prabhupåda is the åcårya for the Golden Age. Furthermore, the phrase, For ten thousand years my books will guide the world, is often repeated. Are we to regard such statements as authoritative for all Vaiß avas, or could the author have been carried away by his own sentiments? Is Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Prabhupåda) the åcårya for the Golden Age? Narasi gha Mahåråja: I think that the author has been carried away by his own sentiments. In the manuscript of reference, many statements are out of context, or rather statements are made with the bias of åmåra guru jagat-guru, my guru is jagat-guru. Such statements have no universal application, however well intended their author. In any event, the phrase attributed to Çrîla Prabhupåda, For ten thousand years my books will guide the world, is actually 103

128 P r a k r t a - R a s a A r a n y a C h e d i n i not verifiable. He may or he may not have said it. Obviously, some devotees think that he did, otherwise they would not quote it. But it is not mentioned in any of the main writings, books, lectures, letters, room conversations, morning walks and so forth which have been recorded and preserved in the archives of our Guru Mahåråja. Therefore, we do not accept such hearsay as an absolute or authoritative statement. There are 484 references by Çrîla Prabhupåda in the Veda-Base Folio to my books. None of them includes the famous quote about the 10,000 years, even remotely. In the Prabhupåda Lîlåm ta we find the quote. Satsvarüpa Mahåråja writes: One day in the car he had said, My books will be the law-books for human society for the next ten thousand years. It is not mentioned where Çrîla Prabhupåda said this, or when, or who was present. Nevertheless, let us consider the possible truth of the statement, for surely it has its validity in transcendental arrangements. What were Çrîla Prabhupåda s books in the first place? Were his books his own creation, or were they something else? Çrîla Prabhupåda s books were for the most part translations of, and commentaries on the already existing books written by such empowered personalities as Çrîla Vyåsadeva, Çrîla K ß adåsa Kaviråja Gosvåmî, and Çrîla Rüpa Gosvåmî. Çrîla Prabhupåda did not take credit for his own writing, but rather took pains repeatedly to proclaim that he was following in the footsteps of the previous åcåryas. In fact, the Bhaktivedånta Purports are so much in line with the purports of previous åcåryas that, in many cases, one could say they are translations of those of previous åcåryas. Indeed they are, but one would never know it unless one took the trouble to examine the texts of the previous åcåryas. In a recorded room conversation, Feb 104

129 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n 26, 1973 Çrîla Prabhupåda says: They are not my books. I am simply translating. The intimate relation between the Bhaktivedånta Purports and those of the previous åcåryas is the true glory of Çrîla Prabhupåda. He did not add anything or take anything away; he simply repeated the words of previous åcåryas. Therefore, how could the previous åcåryas be any less important? We should remember that Çrî Caitanya Mahåprabhu said that anyone who does not recognize his svåmî is a prostitute. Mahåprabhu made this statement as an admonishment to Vallabhåcårya, who failed to recognize the importance of Çrîdhara Svåmî, the original commentator on Çrîmad Bhågavatam. Çrîla Vyåsadeva was directly empowered by the Supreme Personality of Godhead, and the mature product of the samådhi (meditation) of Vyåsadeva was Çrîmad Bhågavatam. We find also that Çrîla Rüpa Gosvåmî was directly empowered by Çrî Caitanya Mahåprabhu to distribute bhakti-rasa throughout the world, and he was specifically instructed to write books on the science of K ß a consciousness. Actually, it is Çrîla Rüpa Gosvåmî who heads our sampradåya. He is the åcårya of our sampradåya. çrî-caitanya-mano-bhiß aµ sthåpitaµ yena bhü-tale svayaµ rüpa kadå måhyaµ dadåti sva-padåntikam When will Çrîla Rüpa Gosvåmî Prabhupåda, who has established within this material world the mission to fulfill the desire of Çrî Caitanyadeva, give me shelter under his lotus feet. Çrîla Rüpa Gosvåmî established the mission of Çrî Caitanya Mahåprabhu in this world, and thus it is he (Çrî Rüpa) who is 105

130 P r a k r t a - R a s a A r a n y a C h e d i n i the actual åcårya for the period of the Golden Age. Hence, all members of Çrî Caitanya Mahåprabhu s sa kîrtana movement are called rüpånugås, the followers of Çrîla Rüpa Gosvåmî. mahåprabhu çrî-caitanya, rådhå-k ß a nahe anya rüpånugå-janera-jîvana Çrî Caitanya Mahåprabhu, Who is the undivided form of Çrî Çrî Rådhå-K ß a, is very dear to the followers of Çrîla Rüpa Gosvåmî. (Çrîla Sarasvatî ˇhåkura) The test of a genuine disciple lies in how well he has understood the purpose of the spiritual master. It is surprising, even alarming, that some devotees ignore the fact that the goal of being a disciple of Çrîla Prabhupåda is to become a rüpånugå. This is confirmed in the Bhaktivedånta Purport to Caitanya-caritåm ta (Madhya ) as follows: That was Çrîla Bhaktisiddhånta Sarasvatî s opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhånta Sarasvatî ˇhåkura, distributing literature is like playing on a great m da ga. Consequently we always request members of the International Society for K ß a Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Çrîla Rüpa Gosvåmî, one can become a rüpånugå devotee. 106

131 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Ironically some pretenders who claim to be great åcåryas decry the sa kîrtana movement by saying that the distribution of transcendental literature is only karma-yoga. Such persons are kaniß ha-adhikåris (the lowest type of devotees) who have no real knowledge of what it means to be a rüpånugå. The Six Gosvåmîs (headed by Çrî Rüpa) scrutinizingly studied all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Çrînivåsa Åcårya establishes this conclusion, as follows: nånå-çåstra-vicåra aika-nipu au sad-dharma-saµsthåpakau lokånåµ hita-kåri au tri-bhuvane månyau çara yåkarau rådhå-k ß a-padåravinda-bhajananåndena mattålikau vande rüpa-sanåtanau raghu-yugau çrî-jîva-gopålakau I offer my respectful obeisances unto the Six Gosvåmîs, who are very expert in scrutinizing all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopîs and are engaged in the transcendental loving service of Rådhå and K ß a. (Ía Gosvåmyaß akam, text 2) Therefore it must be concluded that the books of the Six Gosvåmîs are indeed intended to guide the world. Çrîla Prabhupåda s translations and commentary on them must also be of the same quality my books will guide the world. A similar position is held by Çrîla K ß adåsa Kaviråja Gosvåmî, in that he was empowered to write the Caitanya-caritåm ta. 107

132 P r a k r t a - R a s a A r a n y a C h e d i n i more åjña karilå sabe karu å kariyå tå -sabåra bole likhi nirlajja ha-iyå By their mercy, all these devotees ordered me to write of the last pastimes of Çrî Caitanya Mahåprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritåm ta. (Cc. Ådi, 8.72) In the Caitanya-caritåm ta we also find mention that V ndåvana Dåsa ˇhåkura was the Vyåsadeva of Caitanya-lîlå, and therefore no intelligent devotee could possibly dismiss the writings of V ndåvana Dåsa ˇhåkura as nonessential. Actually, without being empowered by the Supreme Personality of Godhead, no one can write transcendental literature. And the fact is that the Gau îya sampradåya has a great number of such literatures, written by empowered personalities. It is the super excellent characteristic of the Gau îya sampradåya that it has the greatest collection of transcendental literatures the world has ever known. All such literatures are meant to guide the world. kali-kålera dharma k ß a-nåma-sa kîrtana k ß a-çakti vinå nahe tåra pravartana The fundamental religious system in the age of Kali is chanting of the Holy Name of K ß a. Unless empowered by K ß a, one cannot propagate the sa kîrtana movement. (Cc. Antya-lîlå, 7.11) It is a most glaring defect in certain sections of contemporary Vaiß ava society that some devotees want to replace Çrîla Rüpa Gosvåmî, who was appointed as the åcårya of our sampradåya by Çrî Caitanya Mahåprabhu, with Çrîla Prabhupåda. Discounting 108

133 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n the contribution of all åcåryas and missions since the time of Çrî Caitanya, some persons declare that Çrîla Prabhupåda s coming to the West marks the beginning of the Golden Age. It is a foolish proposal and Çrîla Prabhupåda would certainly not sanction such inappropriate conclusions. It is a fact that during Çrîla Prabhupåda s lifetime, his society did perform wonderful service to Çrî Caitanya Mahåprabhu s sa kîrtana movement. This is to the eternal credit of all those souls who participated. Yet pride seems to have been the greatest enemy of many of those souls who once served the lotus feet of Çrîla Prabhupåda, and who once received the blessings of Mahåprabhu on their humble heads. It is truly unfortunate that, in the two and a half decades since the disappearance of Çrîla Prabhupåda, some proud and arrogant disciples have brought about more disgrace to Çrîla Prabhupåda, to his movement, and to the Gau îya sampradåya than fell upon the whole of Vaiß avism during the past 5,000 years. It is sad, it is unfortunate, but it is true. And all in the name of society consciousness! There is indeed a Golden Age within the age of Kali-yuga, but that age began with Çrî Caitanya Mahåprabhu and the advent of His sa kîrtana movement, and not with the forming of any institution in modern times. There is no monopoly on the sa kîrtana movement by any institution; the paramparå itself retains all rights. Whosoever takes up the sa kîrtana movement will prosper spiritually, and whosoever deviates from the principles of pure devotion will reap a harvest of mixed results. In the Brahma-vaivarta Purå a we find mention of a 10,000 year period in which Vaiß avism and the cult of Çrî Caitanya will flourish in the world. Afterwards, darkness and ignorance will consume the world. 109

134 P r a k r t a - R a s a A r a n y a C h e d i n i In the Brahma-vaivarta Purå a the Supreme Personality of Godhead, while speaking to Ga gå-devî, describes the dawn of the Golden Age, by first mentioning those who worship the Lord by mantra. This reference to those who chant mantras as the central focus of their worship indicates Çrî Råmånuja and Madhvaite bråhma as. man-mantropåsakas-pårßad bhasmi-bhütåni tatkßanåt bhavißyanti darçanåccha snånådeva hi jåhnavî Thereafter O Jåhnavî, by the sight and touch of those who worship Me by My mantra, all those sins will be burnt. (Text 51) Mantra refers to gåyatrî and other mantras, but not to the Holy Name of K ß a (nåma). Next, the Brahma-vaivarta Purå a directly indicates the advent of the Golden Age inaugurated by Çrî Caitanya Mahåprabhu with the performance of hari-nåma-sa kîrtana (the chanting of the Holy Name) and the recitation of Çrîmad Bhågavatam. harer-nåmåni yatraiva purå åni bhavanti hi tatra gatvå såvadhånam åbhi sårddham ca sroçyasi There will be chanting of the Name of Hari and reading of the (Bhågavata) Purå a. Reaching such a place, attentively hear. (Text 52) It is strongly indicated that even the most sinful persons will become Vaiß avas by the chanting of the Holy Names, and due to the presence of such purified Vaiß avas, the whole planet will become a place of pilgrimage. 110

135 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n tathåpi vaiß avå loke påpåni påpinåmapi p thivyåµ yåni tîrthåni pü yånyåpi ca jåhnavî O Jåhnavî, the whole planet will become a pilgrimage site by the presence of Vaiß avas, even though they had previously been sinful. (Text 55) Such a blissful condition is then predicted to last ten thousand years. kaler daça-sahasrå i mad bhakta samti bhü-tale eka-var a bhavißyanti mad bhakteßu gateßu ca For 10,000 years of Kali-yuga, such devotees of Mine will fill the whole planet. After the departure of My devotees there will only be one var a (outcaste). (Text 59) mad bhakta-çünya p thivî kali-grastå bhavißyati etasminna tare tatra k ß a-dehådvinir gata Devoid of My devotees, the earth will be shackled by Kali. Saying this, K ß a departed. (Text 60) Çrîla Prabhupåda mentioned this same concept of the tenthousand year period of the Golden Age in his Bhågavatam commentary (Bhaktivedånta Purports) canto 8, chapter 5, text 23, as follows: When Çrî Caitanya Mahåprabhu appeared He ushered in the era for this sa kîrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the sa kîrtana movement and chanting 111

136 P r a k r t a - R a s a A r a n y a C h e d i n i the Hare K ß a mahå-mantra, the fallen souls of Kali-yuga will be delivered. The ten thousand years of the sa kîrtana movement inaugurated by Çrî Caitanya Mahåprabhu 500 years ago provide the opportunity for the fallen souls of Kaliyuga to take to the K ß a consciousness movement. The fact that there will be devotees of the sa kîrtana movement spread throughout the planet is also an indication that there must be someone, or several personalities, who will spread the Holy Name around the world. p thivîte åche yata nagarådi-gråma sarvatra pracåra haibe mora nåma In as many towns and villages as there are on the surface of the earth, My Holy Names will be preached. (Caitanya-bhågavata, ) It is a fact that Çrîla Prabhupåda was the one who conducted a preaching mission beyond the borders of India, which marveled the Vaiß ava world. Many of Çrîla Prabhupåda s godbrothers remarked, We could not imagine how the prophecy of Mahåprabhu was to be fulfilled. The godbrothers were simply wonder-struck that Svåmî Mahåråja (Çrîla Prabhupåda) had done it! Çrîla Çrîdhara Mahåråja commented, It is wonderful that K ß a always acts through someone. Svåmî Mahåråja has done a miracle! We are happy, we are glad, and we are proud. Çrîla Locana Dåsa ˇhåkura mentions, in the beginning of his book Çrî Caitanya-ma gala, that in the future there will appear a sena-pati (a great general), who would cause an inundation of K ß a consciousness throughout the world. In the opinion of 112

137 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n many devotees, that personality was Çrîla Prabhupåda, A. C. Bhaktivedånta Svåmî. Yet it is doubtful that Çrîla Prabhupåda would agree with them, as he always considered himself a humble servant of his Guru Mahåråja, Çrîla Sarasvatî ˇhåkura. Indeed Çrîla Prabhupåda was a humble servant of his guru, and this is simply one amongst his many qualifications. This is the reason why he was chosen and empowered by guru and K ß a to perform the service to the sa kîrtana movement that he accomplished. However, greatly learned scholars and pure devotees of Çrî Caitanya Mahåprabhu, who know the purport of the scriptures, have understood the sena-pati in Caitanya-ma gala to refer to Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Between 1918 and 1936, Sarasvatî ˇhåkura caused a wave of K ß a consciousness to swell up in Bengal that would indeed inundate the whole world. The sound of the kîrtana raised by Sarasvatî ˇhåkura conquered all the ten directions, silencing the atheist non-believers, the impersonalist speculators, and the imitationist sahajiyå sections of pseudo-vaiß avas. Sarasvatî ˇhåkura orchestrated a great preaching movement for eighteen years, awarding the triple staff of renunciation to his disciples and then sending these sannyåsîs to preach throughout India, and eventually to western countries. Before passing away from this world, Sarasvatî ˇhåkura commented that he desired to spend at least ten years preaching K ß a consciousness in the western countries. Sarasvatî ˇhåkura was unable to do this before his disappearance in However, through his intimate disciple, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Sarasvatî ˇhåkura s last desire for preaching K ß a consciousness in the west was fulfilled. Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda 113

138 P r a k r t a - R a s a A r a n y a C h e d i n i continued the work of the sena-pati foretold by Locana Dåsa ˇhåkura and Sarasvatî ˇhåkura s numerous disciples and grand disciples carry on the same work up to the present day. Some persons might object that we do not concede that Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda is the sena-pati spoken of in Caitanya-ma gala. Such an objection shows a lack of understanding of the guru-paramparå and of the position of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura in contemporary society and in apråk ta-lîlå, the eternal pastimes of the Supreme Lord. Sarasvatî ˇhåkura appeared in this world by the prayer of Çrîla Bhaktivinoda ˇhåkura, who implored the Supreme Lord Jagannåtha to send His personal representative to fulfill the prophecy of Mahåprabhu that the Holy Name would be spread in every town and village. Çrîla Bhaktivinoda ˇhåkura prayed for the Supreme Lord to send such a personality from among His eternal associates. In response, Sarasvatî ˇhåkura appeared as the fourth son of Bhaktivinoda. Devotees often overlook this ecstatic piece of transcendental knowledge (mentioned above) when trying to establish the greatness of Çrîla Prabhupåda. We should remember that the greatness of Çrîla Prabhupåda does not reside in our concocted ideas. Certainly, it does not reside in putting Çrîla Prabhupåda in the position of Çrîla Rüpa Gosvåmî (the sampradåya-åcårya), or in the position of Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura (the sena-pati who appeared in this world as a direct response to the prayer of Bhaktivinoda ˇhåkura). Such concocted attempts at glorifying Çrîla Prabhupåda fail miserably, due to being tainted with the kaniß ha mentality of åmåra guru jagat-guru, my guru is jagat-guru. 114

139 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The actual greatness of Çrîla Prabhupåda is beyond challenge. Yet he reserves the right of proper disclosure, the right to reveal his eternal identity to those who are free from envy. What Çrîla Prabhupåda did in this world is written in eternal history. Yet to separate him from the very root of his greatness in an attempt to glorify him, denotes a lack of real transcendental vision of His Divine Grace. Such kaniß ha disciples are all too often found to be in the category of guru-bhogî (one who tries to enjoy the property and mission of the guru), rather than in the position of guru-sevaka (one who serves the vision of the guru). The greatness of Çrîla Prabhupåda is not understood or expressed by the methods of concoction or sentimental exaggeration. The transcendental position of His Divine Grace can only be realized when one attempts to see how Çrîla Prabhupåda was accepted (connected) in the paramparå of great masters, and what qualifications earned him that illustrious position. The bona-fide disciple earns this right of divine vision of the guru through a lifetime of service and dedication at the lotus feet of the spiritual master, and not by any amount of mundane speculation. There is no other way to the truth than this. 115

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141 Deliverer or Instrumental Guru? Devotee: We read an article where the author begins by establishing certain well-known scholars from the Råmånuja and Madhva sampradåyas (most notably Çrî Ra gapriya Svåmî Deçikåcårya and Vidyåvåcaspati Bannanje Govindåcårya) as authoritative sources of transcendental knowledge regarding guru-tattva. In that article the author tries to establish that Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Prabhupåda) is the deliverer guru for the duration of 10,000 years whereas the present day gurus and all gurus in the future are only instrumental gurus who assist the deliverer guru. Is this in any way correct? Narasi gha Mahåråja: We have personally had the pleasure to meet Çrî Ra gapriya Svåmî Deçikåcårya and Bannanje Govindåcårya on several occasions, and we are happy to say that they are indeed scholars and sincere devotees of Çrî Råmånujåcårya and Çrî Madhvåcårya, respectively. We also agree that what the Madhva and Råmånuja scholars have stated with regard to guru-tattva is indeed true to their creed and applicable to their sampradåya. 117

142 P r a k r t a - R a s a A r a n y a C h e d i n i However, the conception of guru-tattva in the Madhva tradition is quite different from the concept of guru-tattva accepted in the Gau îya sampradåya. The fact that Madhva himself could not accept the pastime wherein Brahmå (the original guru of both his and our sampradåya) became illusioned, is itself conclusive evidence for this statement. While Madhva omitted the section of Bhågavatam known as Brahmå-vimohana-lîlå from his version, the illusion of Brahmå was accepted by Çrîdhara Svåmî, the original commentator on the Bhågavatam, and Çrîdhara Svåmî s commentary was accepted by Çrî Caitanya Mahåprabhu. That which is useful to Gau îyas in Madhva s commentary is certainly negligible compared to that of Çrîdhara Svåmî. Most notably, Madhva accepted Viß u as the åçraya-tattva (ultimate shelter), whereas Çrîdhara Svåmî accepted Çrî V ndåvana-candra (K ß a) as the åçraya-tattva, and çara ågati (surrender) as the ultimate sådhana or means to the end. Bearing this in mind, it would be safe to say that guidance from the Madhva tradition in the matter of understanding guru-tattva among the Gau îyas is indeed of limited value in the ultimate issue. Although it may appear to be helpful to some devotees at this present time, as there seems to be a glaring inability for many to understand our own tradition from within, it will nonetheless lead to difficulty in the future. The teachings of Råmånuja are much closer to Gau îya siddhånta than those of Madhva. In the conception of Råmånuja, çara ågati plays the essential role, as it does in the teachings of Çrî Caitanya Mahåprabhu. Regarding topics like dîkßå, arcana, and sannyåsa, there are also more similarities 118

143 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n between the Råmånujas and the Gau îyas than there are between the Madhvas and the Gau îyas. Our connection with the Madhvas is actually one of form, whereas our connection with the Råmånujas is based more on substance. The similarity between the Råmånujas and Gau îyas is certainly an interesting topic, but it is not the topic of this essay and can therefore be dealt with separately at another time. Overall, the numerous rudimentary points regarding the Founderåcårya and the gurus that succeed him were well addressed in the article under discussion. There is a need, however, for some clarification. It is true that Madhvåcårya and Råmånujåcårya each hold unique positions in their respective sampradåyas as uddhåraka-guru (deliverer-guru). Correctly speaking, however, the deliverer-guru of the Råmånuja sect is Nammålvår, one of the twelve Ålvars from whose writings Råmånuja drew his doctrine of çara ågati (surrender). Although Råmånuja regarded himself to be an upakåraka-guru (instrumental-guru), he is nonetheless regarded as the head of the Çrî sampradåya in modern times, the uddhåraka-guru. One might ask that since Råmånuja considered himself an instrumental-guru, how is it that his followers consider him the deliverer-guru? The answer can be traced to the fact that it was Çrî Råmånuja who gave shape to the Visiß hådvaita philosophy (not accomplished previously by Nammålvår) by writing a commentary on Vedånta-sütra. However, it can also be said that one who knows the answer to this question knows the secret of the guru-paramparå. 119

144 P r a k r t a - R a s a A r a n y a C h e d i n i The uddhåraka-guru position held by Råmånuja and Madhva in their respective successions, has already been given to Çrîla Rüpa Gosvåmî Prabhupåda in our Gau îya sampradåya by none other than Çrî Caitanya Mahåprabhu, 500 years ago. Our Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Mahåråja) does not hold the same position as Madhva or Råmånuja, since he did not introduce a new philosophical system or establish a sampradåya based on such. That was accomplished by Çrîla Rüpa Gosvåmî, and hence we (even Çrîla Prabhupåda, Sarasvatî ˇhåkura and Bhaktivinoda ˇhåkura) are all known as rüpånugås, followers of Çrîla Rüpa Gosvåmî. Without being a rüpånugå, one cannot be a prabhupådånugå (as followers of Çrîla Prabhupåda are sometimes called), and viceversa. Çrîla Prabhupåda established his mission within an existing sampradåya, for preaching purposes only. His mission was not intended to be a separate sampradåya from that which was already established in the 20th century by Sarasvatî ˇhåkura and Çrîla Bhaktivinoda. If it were a separate sampradåya, then a new tilaka would also be necessary for the mission, along with substantially more commentary including a new commentary on the Vedåntasütra in Sanskrit, showing how Çrîla Prabhupåda s conception differed from that of his predecessor åcåryas. Indeed no intelligent disciple would entertain such a thought for even a moment. çrî-caitanya-mano-bhiß aµ sthåpitaµ yena bhü-tale svayaµ rüpa kadå måhyaµ dadåti sva-padåntikam When will Çrîla Rüpa Gosvåmî Prabhupåda, who has established within this material world the mission to fulfill the desire of Çrî Caitanyadeva, give me shelter under his lotus feet. 120

145 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n I do not think that either the institutionalized devotees or the tvik proponents have understood this basic point. Çrîla Rüpa Gosvåmî is the head (uddhåraka-guru) of our sampradåya in this world, and in the spiritual world also he is our supreme leader in the form of Çrî Rüpa Mañjarî. (The sampradåya of the Gau îyas has descended from Goloka V ndåvana and its ontology is complete therein.) It seems that both institutionalized devotees and the tvik proponents, each in their own way, want to put Çrîla Prabhupåda in the place of Rüpa Gosvåmî. This appears to be the case largely because a vast majority of devotees have no proper ontological understanding of siddhånta. The idea that Çrîla Prabhupåda is the head of the sampradåya for the next 10,000 years has no basis in spiritual reality. It appears that many devotees are simply driven by mundane sentimentality, compounded with vaiß ava-aparådha. The result of this is complete bewilderment! The position of Çrîla Rüpa Gosvåmî has been conclusively established by Sarasvatî ˇhåkura in his last instructions before leaving the mortal world: All of you please preach about Çrî Rüpa and Çrî Raghunåtha with great enthusiasm. The supreme goal of all our desires is to become specks of dust at the lotus feet of the followers of Çrî Rüpa Gosvåmî. Again, the supreme position of Çrîla Rüpa Gosvåmî in the Gau îya sampradåya is made clear by Narottama Dåsa ˇhåkura in his song, Çrî Rüpa Mañjarî Pada: çrî-rüpa-mañjarî-pada, sei mora sampada sei mor bhajana-püjana sei mora prå a-dhana, sei mora åbhara a, sei mor jîvanera jîvana 121

146 P r a k r t a - R a s a A r a n y a C h e d i n i The feet of Çrî Rüpa Mañjarî (Rüpa Gosvåmî s eternal form as a gopî of Vraja) are my real wealth. They are the object of my bhajana and püjå. They are the treasure of my heart, and they are my ornaments and the life of my life. Actually, Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Mahåråja) was an upakåraka-guru (instrumental-guru), in that he delivered his disciples to the lotus feet of Çrîla Rüpa Gosvåmî (the uddhårakaguru, the deliverer-guru). As for Çrî Caitanya Mahåprabhu, He is our iß a-deva or the most worshipable Deity of our sampradåya. But this too, many devotees do not understand. Actually anyone who does not accept these basic conclusions regarding the position of Çrîla Rüpa Gosvåmî and that of Çrî Caitanya Mahåprabhu is a kaniß ha disciple, at best. There is no indication by anyone from the Madhva or Råmånuja sampradåyas that the instrumental-guru cannot be a liberated soul or pure devotee, as is the deliverer-guru. The fact that all the åcåryas in our paramparå since the time of Mahåprabhu were pure devotees does not alter the fact that they were instrumental-gurus, and Çrîla Rüpa Gosvåmî was the deliverer-guru. Therefore, our conclusion is that Çrîla Prabhupåda does not become the head of a new sampradåya because he was a pure devotee, the Founder-åcårya of an institution or even a çaktyåveça-avatåra (which we believe he was). In fact, to become a pure devotee of K ß a is the necessary qualification to become guru of any kind, either uddhåraka or upakåraka! There are no short cuts. This is also not understood by the institutionalized devotees or the tviks. 122

147 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n If I m not mistaken, the Madhvas and the Råmånujas understand this point to some degree, but the fact is that they have similar problems in their own sampradåyas. For example, being a pure Vaiß ava is not enough to initiate in their sampradåyas; one has to be born a bråhma a, and this is often a contention in the Madhva and Råmånuja sampradåyas. An interesting point to note here is that the proponents of Çrîla Prabhupåda as the deliverer-guru are prepared to inquire from advanced scholars outside our sampradåya, who know nothing of the teachings of Çrî Caitanya Mahåprabhu and the Six Gosvåmîs, for a solution to their problems. But they refuse to inquire from advanced scholars and devotees who are surrendered souls at the lotus feet of Çrî Caitanya Mahåprabhu. Some devotees are prepared to accept the advice of those who are in complete ignorance of the divinity of Çrî Caitanya Mahåprabhu, but they are averse to accept the advice of Mahåprabhu s direct representatives. Such a mentality could easily get one classified as a fool and a rascal. It seems that the author of the article we are discussing does indeed understand the difference between the uddhåraka-guru and the upakåraka-guru, save that he does not understand the position of Çrîla Prabhupåda. It appears that the leaders of Çrîla Prabhupåda s mission are trying to get out of a difficult situation with the tviks, but without help from advanced Vaiß avas they cannot come to conclusive answers, at least answers that others will accept. Because they endure in their offenses to the senior members of our sampradåya, they have no opportunity to approach them (either personally or through books). 123

148 P r a k r t a - R a s a A r a n y a C h e d i n i All these questions regarding the position of Çrîla Prabhupåda, and those gurus who would succeed him were already answered 20 years ago (1978) by Çrîla Çrîdhara Mahåråja. Unfortunately, many of the devotees in leadership positions in the western Vaiß ava communities have amnesia regarding this fact. But fortunately for all, the answers given by Çrîla Çrîdhara Mahåråja regarding gurutattva were recorded and published in a book called Çrî Guru and His Grace. This book is recommended reading material for any and all devotees who would like clarification on guru-tattva. At the conclusion of the article we are discussing, the author summarizes that Çrîla Prabhupåda is the deliverer-guru and that he takes everyone back to Godhead. Yet, such a statement is not found anywhere in the teachings of Çrîla Prabhupåda (books, letters, room conversations, or lectures, etc.). The conception that the institution established by Çrîla Prabhupåda is a sampradåya separate from the line of Çrîla Rüpa Gosvåmî is possibly the biggest deviation from the principles of pure devotional service to have occurred in our sampradåya since the reject sons of Advaita Åcårya began to preach impersonalism. 124

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151 Disappear ance of the Guru Devotee: What are the types of disciples who become manifest after the disappearance of the guru? Narasi gha Mahåråja: There are gradations and sub-gradations of all things, but basically the disciples of the guru manifest in three main categories: kaniß ha, madhyama, and uttama. The gradation in the development of çraddhå (faith) may be taken as the basic differentiating factor in these three types of disciples. The kaniß ha-adhikåri disciple has very little çraddhå his faith in the instruction and spiritual teachings of the guru is very meager and he has no faith in the Vaiß avas. mahå-prasåde govinde nåma-brahma i vaiß ave svalpa-pu ya-vatåµ råjan viçvåso naiva jåyate For those who have amassed very few pious activities, their faith in mahå-prasåda, in Çrî Govinda, in the Holy Name and in the Vaiß avas is never born. (Mahåbhårata) 127

152 P r a k r t a - R a s a A r a n y a C h e d i n i The kaniß ha-adhikåri disciple worships the physical form of his gurudeva and may shout Jaya Prabhupåda! at the top of his lungs, but such glorification of the guru is lip-deep only, because the kaniß ha-adhikåri disciple has no proper service attitude, faith, or surrender. The kaniß ha-adhikåri disciple proclaims his gurudeva to be the only bona-fide guru. Having rejected the ontological position of Çrîla Rüpa Gosvåmî as the åcårya of the followers of Çrî Caitanya Mahåprabhu the kaniß ha-adhikåri disciple thinks, Because my gurudeva is the Founder-åcårya, the efficacy of the guru-paramparå is no longer applicable. All other branches and sub-branches of the guru-paramparå are all rendered useless. The kaniß ha-adhikåri disciple thinks that his gurudeva is absolute in all circumstances. He is thus unable to understand and properly harmonize the relative and absolute statements of the guru. The kaniß ha-adhikåri disciple has no subjective realization of his gurudeva and he does not know anything of the ontological position of his gurudeva in terms of guru-varga and apråk ta-lîlå. He is materially attached to the formal institution of his gurudeva, but he is lacking in siddhånta or philosophical understanding of the truths (tattvas) concerning the Absolute Truth. For all his endeavors the kaniß ha-adhikåri disciple simply becomes absorbed in society consciousness, but not God consciousness. The kaniß ha-adhikåri disciple lacks proper discrimination and he is thus offensive to pure Vaiß avas. He considers his gurudeva as non-different from the formal institution, non-different from his mürti, and non-different from his books, but he cannot recognize his guru on an internal plane. The kaniß ha-adhikåri disciple knows 128

153 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n that, Everything is in Prabhupåda s books but he does not know what that thing really is. On certain holy days the kaniß ha-adhikåri disciple expresses his sentiments of how his gurudeva saved him from material life, but the kaniß ha-adhikåri disciple cannot even follow the four regulative principles. Sometimes however the kaniß ha-adhikåri disciple does rigidly follow the four regulative principles, but he does not follow the internal principles of pure devotional service, nor does he have any capacity to recognize the flow of divinity. The kaniß ha-adhikåri disciple measures everything from the external or relative point of view. The kaniß ha-adhikåri disciple prides himself in external achievements of acquiring land, constructing buildings, amassing money and gathering many followers, but he has no concern for or understanding of inner spiritual life. The kaniß ha-adhikåri disciple is a bahira ga-bhakta, an external devotee. The kaniß ha-adhikåri disciple sometimes thinks that he has become a rasika-bhakta and tries to relish the mellow of the higher lîlås of the Supreme Lord. But due to his lack of genuine qualifications, the kaniß ha-adhikåri disciple displeases his spiritual master and creates a disturbance in the eternal lîlås of the Lord. Due to management propensities, expertise in business, or often by default (time spent in the mission) the kaniß ha-adhikåri disciple rises to a position of prominence and authority within the institution of his gurudeva. He then creates havoc and great disruption by turning the spiritual mission of his gurudeva into a mundane institution for profit, adoration, and distinction. 129

154 P r a k r t a - R a s a A r a n y a C h e d i n i The kaniß ha-adhikåri disciple sometimes occupies the living quarters of his gurudeva as his own. He strives for more and more control over the institution. He despises the spiritual advancement of his godbrothers and he uses the money collected for devotional service to lodge court cases against his godbrothers simply to further his own selfish ends. The kaniß ha-adhikåri disciple who is attached to women and attached to the association of women sometimes becomes guru in the institution of the spiritual master he then cheats his disciples by collecting donations from them simply for maintaining his material attachments. The kaniß ha-adhikåri disciple also sometimes takes sannyåsa and becomes a guru in the institution of his gurudeva, but he later gives it up and marries one of his disciples or engages in numerous other non-devotional activities. The spiritual intelligence of the kaniß ha-adhikåri disciple is always bewildered by måyå, but he is nonetheless very expert in making excuses why he has failed to live up to, or abandoned his duty to the spiritual master. The kaniß ha-adhikåri disciple thinks that time and physical proximity with the guru enables one to understand the purpose of the guru. Such kaniß ha-adhikåri disciples do not know that only faith and surrender to the guru will enable one to know the real purpose of the spiritual master. Physical proximity alone never gains one the adhikåra (qualification) to understand the Absolute Truth. yasya deve parå bhaktir yathå-deve tathå gurau tasyaite kathitå hy-arthah, prakåçante mahåtmana 130

155 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed. (Svetåçvatara Upanißad 6.38) Not understanding the true purpose of the spiritual master the kaniß ha-adhikåri disciple sometimes returns to the university to obtain a degree. He says that if he has a Ph.D certificate then people will take him more seriously when he speaks about the teachings of his gurudeva. The kaniß ha-adhikåri disciple does not know that if he simply becomes a pure devotee of K ß a, then the whole world will be attentive to what he has to say. Thus the kaniß ha-adhikåri disciple is of no spiritual credit to the greatness of his gurudeva. Unfortunately the kaniß ha-adhikåri disciple is an embarrassment to his gurudeva and thus he misses the opportunity of attaining love of God, prema-bhakti. The kaniß ha-adhikåri disciple believes that despite his not pleasing the spiritual master, the spiritual master will take him back to Godhead anyway. However, due to his many offenses, the kaniß ha-adhikåri disciple does not have the mercy of the spiritual master and thus the eligibility of his going back to home, back to Godhead is highly unlikely. We should sincerely pray at the lotus feet of gurudeva and Çrî Caitanya Mahåprabhu so that they may be pleased to save us from the mentality of becoming a kaniß ha-adhikåri. The madhyama-adhikåri disciple is greatly superior to the kaniß haadhikåri as he shows us proper discrimination and places great emphasis on the vå î, or instruction and spiritual teachings of the 131

156 P r a k r t a - R a s a A r a n y a C h e d i n i spiritual master. The madhyama-adhikåri disciple has guru-niß hå, or firm faith in the guru and this is confirmed by his engaging in a strong practicing life of K ß a consciousness. The madhyama-adhikåri disciple gives preference to substance over form and thus he becomes more and more absorbed in God consciousness and free from the shackles of society consciousness and institutional considerations. Whenever it is necessary, the madhyama-adhikåri disciple may sacrifice the relative consideration for the sake of the absolute consideration. In the beginning, the madhyama-adhikåri disciple is interested to carry out the vå î of his gurudeva to the letter of the law but he often fails to understand the spirit of the law. An advanced madhyama-adhikåri disciple, however, understands the underlying spirit of the law and thus he does not follow the law simply for law s sake. An advanced madhyama-adhikåri disciple can discriminate between relative and absolute instructions given by the spiritual master and he understands how such instructions are to be applied according to time, place and circumstances. The madhyama-adhikåri disciple realizes the non-difference of the plurality of gurus in the guru-tattva principle and seeks the association of those higher thinking (uttama) devotees of the Supreme Lord. Thus the madhyama-adhikåri disciple makes spiritual advancement and he begins to manifest the personal character of one absorbed in pure devotional service. Superior to the madhyama-adhikåri disciple is the uttama-adhikåri disciple, who due to his advanced faith, has fully surrendered to his gurudeva. The uttama-adhikåri disciple realizes the subjective nature of the guru principle and the ontological position of 132

157 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n his beloved gurudeva. Seeking the dust of the lotus feet of the followers of Çrî Rüpa Gosvåmî as life s ultimate goal, the uttamaadhikåri disciple fully pleases his spiritual master. çrî-rüpånugå janera påda-padma dhara ekånta bhåvete tå dera ånugatya kara Take hold of the feet of the followers of Çrî Rüpa Gosvåmî and follow them with exclusive commitment. (Çrî Siddhånta Sarasvatî ˇhåkura) The uttama-adhikåri disciple knows that his gurudeva is present by his side at all times. The uttama-adhikåri disciple experiences union in separation from his gurudeva. The uttama-adhikåri so much perceives the continuous presence of his gurudeva that he sometime feels that his gurudeva has taken possession of every atom of his existence. The uttama-adhikåri disciple tactfully avoids the association of the kaniß ha-adhikåri disciples because it pains his heart to see their systematic destruction of the mission that their gurudeva labored so diligently to establish. The uttama-adhikåri disciple can do great benefit to the whole world because he is the abode of all good qualities and the reservoir of love of God. 133

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159 Rtvikism Devotee: Have you read Çrîla Prabhupåda s Final Order? And if so then how can you say that the tviks are the 14th sahajiyå sampradåya? Narasi gha Mahåråja: Actually the tviks are not a sampradåya. By saying so I am simply using the word loosely. The tvik conception is in the apa-sampradåya category or the anti-party section. Apa-sampradåya means to preach against the principles and practices of pure devotional service and sahajiyå means to imitate the real process of pure devotional service. In this way the tviks have become both sahajiyå and apa-sampradåya their process eliminates the real thing and tries to establish an illusory standard under false pretenses. In the same way one could consider the tviks as Måyåvådîs. Måyåvåda means the philosophy of illusion. There is no actual Måyåvåda philosophy mentioned in the scriptures nor is there any tvik system mentioned in the scriptures. So to establish either of these two conclusions is illusory. 135

160 P r a k r t a - R a s a A r a n y a C h e d i n i It is a symptom of Kali-yuga that many concocted methods of devotional service will emerge, but these will not be accepted by the intelligent class of devotees. Çrîla Prabhupåda (A. C. Bhaktivedanta Svåmî Mahåråja) has said, The next symptom of the age of Kali is that principles of religion, which are spotless white, like the white lotus flower, will be attacked by the uncultured çüdra population of the age. They will declare themselves as adherents of no religious principles and many isms and cults will spring up in Kali-yuga only to kill the spotless bull of religion. Instructions regarding the actual science of K ß a consciousness and the process of pure devotional service have been passed down from guru to disciple in the paramparå from the most ancient times until the present day. When we are connected with the paramparå system, we do not feel the necessity for concocted methods of devotional service because all our anticipations are met by K ß a, guru and Vaiß ava. Devotee: That s true but there are no pure devotees present and therefore seeing the situation Çrîla Prabhupåda has introduced a new system of paramparå. Narasi gha Mahåråja: What you say is all concoction. Have you seen all the devotees of K ß a and Mahåprabhu present on this planet? No. But you condemn everyone to your own level of consciousness. Like Duryodhana he could not see any qualified person anywhere. Whereas Yudhiß hira saw that everyone was more qualified than himself. Persons with the mentality of Duryodhana can never understand who is a pure Vaiß ava yet those like Yudhiß hira always find the company of pure devotees. 136

161 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The fact is that there are pure Vaiß avas on this planet (always have been, always will be) but you have not taken the time to search them out. Secondly, what you have said about Çrîla Prabhupåda not seeing any qualified person is also not true. He did not see a disciple fit to become the head of his iskcon society and therefore he requested everyone to work in cooperation with each other (with a GBC at the head). He said, Together I have some hope that you will do something. But he did not say that his disciples were unfit to carry on the paramparå. One who introduces new systems, not authorized by the çåstra and previous åcåryas only creates a disturbance in society. çruti-sm ti-purå ådi pañcaråtra-vidhiµ vinå aikåntikî harer bhaktir utpåtåyaiva kalpate Devotional service to the Lord that ignores the authorized Vedic literature like the Upanißads, Purå as, Nårada- Pañcaråtra, etc., is simply an unnecessary disturbance in society. (Bhakti-rasåm ta-sindhu ) Çrîla Prabhupåda never created or concocted new systems. He simply said, Do as I am doing. Devotee: Actually Çrîla Prabhupåda was the first sannyåsî to perform the marriage function ceremony for his disciples so that is at least one example of his starting a new system. Narasi gha Mahåråja: That is a foolish argument. Performing marriage or not performing marriage ceremonies has nothing to do with the paramparå or the process of pure devotional service. That simply comes within ways and means to spread 137

162 P r a k r t a - R a s a A r a n y a C h e d i n i K ß a consciousness it is not a valid example of what we are talking about. Devotee: Nonetheless, I think it is safe to say that since none of Çrîla Prabhupåda s disciples are pure devotees that no one should initiate. Narasi gha Mahåråja: This is another one of your concocted statements. Show me even one place where Çrîla Prabhupåda has said or written that none of his disciples are pure devotees. You cannot. On the contrary Çrîla Prabhupåda many times stated the qualifications to become a pure devotee and insisted that this was the only business of his disciples. He did not say, None of my disciples are pure devotees. He actually stated many times just the opposite. First we should know what pure devotional service is. anyåbhilåßitå çünyaµ jñåna-karmådy-anåv tam ånukülyena k ß ånu-çîlanaµ bhaktir uttamå First class devotional service must be devoid of all material desires, knowledge obtained by monistic philosophy, and frutive action. The devotee must constantly serve K ß a favorably, as K ß a desires. (Bhakti-rasåm ta-sindhu ) Devotee: Yes. But... Narasi gha Mahåråja: But what? Do you believe in Çrîla Prabhupåda and what he says or do you think he spoke nonsense? What is your position? 138

163 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Çrîla Prabhupåda has stated on many occasions that his disciples were pure devotees to the extent that they follow his instruction. The key is there in your hand simply follow his instruction. In 1975 Çrîla Prabhupåda commented that he wanted disciples who would follow his instructions and become pure devotees. He said that he would have been satisfied if even one of his disciples had become a pure devotee but that he was fortunate because K ß a had sent many pure devotees to become his disciples. Çrîla Prabhupåda told, I want one student who follows my instruction. I don t want millions. Ekaç candras tamo hanti nå ca tårå -sahasraça. If there is one moon in the sky, that is sufficient for illumination. There is no need of millions of stars. So my position is that I want to see that at least one disciple has become pure devotee. Of course, I have got many sincere and pure devotees. That is my good luck. But I would have been satisfied if I could find out one only. Devotee: But the final order of Çrîla Prabhupåda is there. Narasi gha Mahåråja: Yes, the final order is there, the first order is there and the second order is there. All the orders are there and all these orders are the same, Become pure devotee. If not even a single disciple (as you are proposing) becomes pure devotee then the mission of the spiritual master is a failure. If no disciple has become a pure devotee then people will begin to rumor that the spiritual masters teachings have no potency or that he has no mercy to bless his disciples, etc. So when you say that no disciple of Çrîla Prabhupåda is qualified to become 139

164 P r a k r t a - R a s a A r a n y a C h e d i n i guru then in effect you are saying that Çrîla Prabhupåda and his mission have failed. It is intolerable to hear such nonsense I cannot agree with you. Devotee: They can become çîkßå-guru but not dîkßå-guru. Narasi gha Mahåråja: Where do you find such statements in the authorized çåstra? You are simply speaking without any çåstric context. And what you say is only confused logic. The çîkßåguru is categorically in a higher position than the dîkßå-guru. The çîkßå-guru is the manifestation of Çrî Govinda-deva, the Lord of abhidheya-tattva and the dîkßå-guru is the manifestation of Madana-mohanaji the Lord of sambandha-tattva. The çîkßå-guru is categorically higher than the dîkßå-guru. In Caitanya-caritåm ta the position of dîkßå and çîkßå-gurus are mentioned. Categorically it is such, but to make discrimination between different gurus is an offense. Both are equal manifestations of K ß a. If one is a pure devotee according to the measure of the çåstra then he is fit to become either çîkßå or dîkßå-guru or both. Devotee: But so many, what you are calling pure devotees, have fallen down a pure devotee cannot fall down. Narasi gha Mahåråja: Oh. This is very interesting point that you are making. On one hand you say that a pure devotee cannot fall down but on the other hand you are of the opinion that all living entities in the material world have fallen from eternal lîlå with K ß a in Goloka or Vaiku ha, is it not? Devotee: Yes. But

165 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Narasi gha Mahåråja: So, in the spiritual world, were these fallen souls pure devotees or not? If they are not pure devotees, then how can they be with K ß a in eternal lîlå? Therefore, by your own admission a pure devotee can fall down, is it not? Devotee: Well... Narasi gha Mahåråja: Why many of Çrîla Prabhupåda s disciples have fallen down you do not know. Despite spending hours together discussing and gloating over their fall down, you still do not know why they have fallen. You do not know the secrets of devotional service. How can a faithful disciple fall from K ß a consciousness, especially after having rendered so much valuable and intimate service to the spiritual master? You should stop to consider. You should consult the senior Vaiß avas and the scripture and then you will come to know that such disciples can fall down only due to aparådha and particularly Vaiß avaaparådha. 141

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167 My Guru is Radharani Devotee: I have seen in the song Prabhupåda Lîlå-Smara a-ma gala- Stotram that you have indicated Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda was in mådhurya-rasa. However, we have also heard from other great souls quoting Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja that Bhaktivedånta Svåmî Mahåråja has shown affinity for sakhya-rasa. This apparently has been shown in Prabhupåda s prayer written on the Jaladuta while he was on his way to the Western world. So my question is, being an admirer of Çrîla Çrîdhara Mahåråja, how do you harmonize your opinion about the rasa of your Guru Mahåråja with that indicated by Çrîla Çrîdhara Mahåråja? Narasi gha Mahåråja: What Çrîla Çrîdhara Mahåråja has spoken, we should take that upon our head. After the departure of our Prabhupåda, it is appropriate that we should accept the direction of Çrîla Çrîdhara Mahåråja. Almost these very same words were uttered about Çrîla Çrîdhara Mahåråja by our Guru Mahåråja in a letter to Çrîpåda Govinda Mahåråja (Our Affectionate Guardians, p. 8). To accept Çrîla Çrîdhara Mahåråja s opinion is quite natural for anyone who even remotely knows something of 143

168 P r a k r t a - R a s a A r a n y a C h e d i n i his higher subjective realizations and of his intimate relationship with our Çrîla Prabhupåda. When Çrîla Çrîdhara Mahåråja heard the recitation of the poem composed by our Guru Mahåråja, Prayer to the Lotus Feet of K ß a, he commented that there was indeed strong indication of our Guru Mahåråja being in sakhya-rasa. Çrîla Çrîdhara Mahåråja said, He has expressed himself, his eternal position, the acme of his aspiration. In V ndåvana he has established Balaråma and K ß a and Nitåi-Gaura, and he is saying like that, Nitåi- Gaura are K ß a and Balaråma. It s almost clear that he comes from that group. And now he s again there. Hare K ß a. Such a statement by Çrîla Çrîdhara Mahåråja is not to be taken lightly. A short time later there was some objection to Çrîla Çrîdhara Mahåråja s referring to our Guru Mahåråja as being in sakhya-rasa. Some of our Guru Mahåråja s disciples for some reason took objection to Çrîla Çrîdhara Mahåråja s statement. Çrîla Çrîdhara Mahåråja was shocked by the immaturity of those disciples who objected. The consideration of rasa was obviously not a topic that those disciples were familiar with. Indeed, their harshness in dealing with Çrîla Çrîdhara Mahåråja reflected their extremely neophyte state of K ß a consciousness. At that time Çrîla Çrîdhara Mahåråja made reference to the effect that because of the special empowerment of Çrî Nityånanda Prabhu that our Guru Mahåråja might have couched his mådhurya tendencies in deference to Lord Nityånanda. The idea given by Çrîla Çrîdhara Mahraja was that it is possible that our Guru Mahåråja was in mådhurya-rasa, but out of 144

169 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n deference to Nityånanda, by whose potency he was influenced for his preaching campaign, Çrîla Prabhupåda may have veiled his mådhurya sentiments. Therefore some of the sakhya influence of Nityånanda Prabhu was shown outwardly, keeping mådhurya in the background. It was not unthinkable for Çrîla Çrîdhara Mahåråja to say such a thing that our Guru Mahåråja was outwardly showing sakhya influence and keeping his mådhurya sentiments in the background. Certainly such is not unreasonable. To be a follower of Çrîla Çrîdhara Mahåråja does indeed mean to adhere to his instructions and opinions. Last but not least, his instruction was that one should come to the plane of eternal truth, by surrender to know the truth in the core of one s heart, anuråga. Some devotees may be in favor of our Guru Mahåråja being in sakhya-rasa while others may favor him in mådhurya-rasa, but to establish a right and a wrong in this matter may not be as black and white as some would like it to be. The truth is subjective as He wishes us to see Him, so we shall see Him. In the life of our Guru Mahåråja there were innumerable indications for thinking that he was connected to k ß a-lîlå in mådhurya-rasa. We have tried to show practically, by those indications, how Çrîla Prabhupåda is very dear to Çrîmatî Rådhårå î. Only a portion of those indications have been recounted in the song Prabhupåda Lîlå-Smara a-ma gala- Stotram. Those were as follows: (1) That Çrîla Prabhupåda s father prayed to the Vaiß ava sådhus asking for their blessings that his son become the servant of Çrîmatî Rådhårå î. (2) 145

170 P r a k r t a - R a s a A r a n y a C h e d i n i That Çrîla Prabhupåda took mantra-dîkßå (initiation) from Çrî Sarasvatî ˇhåkura (Vårßabhånavî-devî Dayita Dåsa also known as Nayana-ma i Mañjarî in his siddha-rüpa). (3) That Çrîla Prabhupåda received his most cherished instructions to print books from his guru while they strolled along the banks of Çrî Rådhå-ku a (the most sacred place of pilgrimage for the followers of Çrî Rüpa and Raghunåtha Dåsa). (4) That Çrîla Prabhupåda s chosen place of bhajana in V ndåvana was just behind the samådhi of Çrîla Rüpa Gosvåmî (Rüpa Mañjarî). (5) That Çrîla Prabhupåda after completing his world preaching mission returned to V ndåvana and selected Kårttika month (the month non-different from Çrîmatî Rådhårå î) as the time of his departure and his entrance into the eternal lîlås of the Lord. (6) And lastly Çrîla Prabhupåda manifested a great desire just a few days before his pastime of departure to go to Govardhana Hill, the eternal place of residence of the followers of Çrî Rüpa and Raghunåtha Dåsa. These and other indications of Çrîla Prabhupåda being the dear-most servant of Çrîmatî Rådhårå î were expressed in Prabhupåda Lîlå-Smara a-ma gala-stotram. It may be said that one cannot judge the rasa of a particular devotee simply by his external movements or place of residence etc. However such a statement may be taken as only partially true. Otherwise Gau îya Vaiß avas would not choose holy places such as V ndåvana, Navadvîpa, and Jagannåtha Purî as their preferred places of residence/bhajana. The pråk ta-lîlå (external movement) of the pure devotee is not necessarily devoid of apråk ta-bhåva (one s internal feelings of love of K ß a). Although the movements of the pure Vaiß ava are certainly deeply mysterious and not easily understood, they may nonetheless give us some perspective on the level of their intimacy with the Supreme Lord. 146

171 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Further biographical information that has not been mentioned in the Prabhupåda Lîlå-Smara a-ma gala-stotram indicating the intimacy of Çrîla Prabhupåda in Rådhå-K ß a lîlå is as follows. (1) When choosing to establish his mission The League of Devotees at Jhansi, India, Çrîla Prabhupåda chose a building known as Rådhå Smarak (Rådhå Memorial) to set up his offices. (2) When Çrîla Prabhupåda went to Delhi for printing his Back to Godhead magazine he chose a residence in the Chippiwada, Rådhå-K ß a temple. (3) When choosing a printing press to begin the publication of his life s work Çrîmad Bhågavatam, Çrîla Prabhupåda chose the Rådhå Press in Delhi. (4) When introducing his disciples to the worship of çrî guru, Çrîla Prabhupåda requested us to daily sing the prayers to the spiritual master composed by Viçvanåtha Cakravartî ˇhåkura, in which the glory of the spiritual master as a servant of the divine couple in mådhyura-rasa (nikuñjayuno rati-keli-siddhyai) is mentioned. (5) Çrîla Prabhupåda s favorite bhajana was jaya rådhå-mådhava jaya-kuñja-vihårî, gopîjana-vallabha (This song was sung whenever Çrîla Prabhupåda gave Çrîmad Bhågavatam class). In any case, we have many such remembrances of our divine master that have unfolded in our heart so as to impel us to contemplate him as a follower of Çrî Rüpa Gosvåmî and an eternal member of the intimate mådhurya-rasa circle. We feel it proudly in our heart that Çrîla Prabhupåda was the confidential representative of Çrîmatî Rådhårå î who was especially empowered by Çrî Nityånanda Prabhu to spread K ß a consciousness all over the world. nama oµ viß upådåya k ß a-preß håya bhütale svåmî çri bhaktivedånta prabhupådåya te nama 147

172 P r a k r t a - R a s a A r a n y a C h e d i n i gurvajñaµ çîrasi-dhåryam çaktyåveça sva-rüpine hare-k ß eti mantre a påçcatya-pråcya-tåri e viçvåcårya pravaryåya divya kåru ya mürtaye çrî-bhågavata-mådhurya-gîtå-jñåna-pradåyine gaura-çrî-rüpa-siddhånta-sarasvatî nißevine rådhå-k ß a-padåmbhoja-bh gåya gurave nama I offer my humble obeisances unto His Divine Grace Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, who is very dear to Lord K ß a on this Earth, having taken shelter at His lotus feet. Taking the order of his guru on his head, he became empowered by Nityånanda Prabhu to act as a çaktyåveçaavatåra. He distributed the Hare K ß a mantra all over the Eastern and Western world, delivering and uplifting all fallen souls. He is the best of millions of jagat-gurus, because he is the personification of divine mercy. He has distributed the sweet nectar of Çrîmad Bhågavatam and the transcendental knowledge of Bhagavad-gîtå all over the world. He is constantly engaged in exclusive devotional service to Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla Rüpa Gosvåmî, and Çrî Gaurå ga Mahåprabhu. I offer my humble obeisances unto Çrîla Prabhupåda, who is like a bumblebee always tasting the nectar of the lotus feet of Çrî Çrî Rådhå and Govinda. (Pra åma-mantra composed by Çrîpåda B. S. Govinda Mahåråja upon Çrîla Prabhupåda s personal request) As Çrîla Çrîdhara Mahåråja has said, If we raise our head a little higher and look up then we shall find Rådhårå î and gurudeva. It is Rådhårå î who is instrumental in accomplishing the function of gurudeva from behind. The source of grace for the guru is coming 148

173 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n from the original source of service and love. Såkßåd-dharitvena samasta çåstrair, we are asked to see gurudeva not as opaque but as transparent, to such a degree that through him the highest conception of service, the first conception of service can be seen. It can be obtained there. If we are earnest then we shall find the highest link from the original source. We are requested not to see guru as limited in his ordinary personification, but as the transparent mediator of the highest function in his line. If only our vision is deep, we can see that according to the depth of our çraddhå, our vision, guru-tattva is very particular, very noble, very broad, wide and very deep. (Follow the Angels, p. 163) In summary we may conjecture that our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda is in mådhurya-rasa simply because he saw his guru as Çrîmatî Rådhårå î. His guru is Çrîmatî Rådhårå î. This was also confirmed by Çrîla Çrîdhara Mahåråja on several occasions as follows: Svåmî Mahåråja has clearly written that his guru is Rådhårå î, it is there. K ß a, Rådhårå î will be pleased if you help me in this campaign. Is it not written there, e- pu ya koribe jabe rådhårå î khuçi habe dhruva ati boli tomå tåi? So he has admitted that his guru is Rådhårå î. So we aspire after the service of Rådhårå î, under the direction of Çrî Rüpa and other devotees, not committing any wrong. In general rasa, general service of K ß a he preached in the West. Though he knew and admitted that, My guru is Rådhårå î. Rådhårå î, my gurudeva, has ordered me to preach in the west. And K ß a, my friend, You are to help me, because Rådhårå î will be satisfied, my gurudeva. Your greatness is also like that. So, You must come to help me 149

174 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîla Prabhupåda Lîlå-smara a Mañgala Stotram 1. jayore sva pårißada, çrîla svåmî prabhupåda abhaya am ta parå gati tomåra cara a padma, dhüli mora çreya-sadma tåhe mama nitya para ati All glories to His Divine Grace A. C. Bhaktivedånta Svåmî Prabhupåda. He is always accompanied by his associate servitors, his internal nature is just like the sweetest nectar and externally he appears like fearlessness personified. I continually offer my full prostrate obeisances unto the dust of his lotus feet which are the all auspicious shelter and goal of my life. 2. sat jana vandita, mama cira våñchita prabhupåda-padme sukha-sevå tava sevå parasåde, pürita se h di sådhe tava gu a-çobhå mana-lobhå The blissful service of the lotus feet of Çrîla Prabhupåda is glorified by the topmost saints and devotees. To obtain the unalloyed service of his lotus feet is the only cherishable goal of my life. That eternal desire is always being fulfilled by the nectar of His Divine Grace and therefore the beauty of his unlimited transcendental qualities continually charms my heart. Now my dear devotees please hear with great care and attention the narration of Çrîla Prabhupåda-Lîlå-Smarana- Ma gala-stotram, the transcendental qualities and pastimes of His Divine Grace, the topmost servant of Çrîmatî Rådhårå î. 150

175 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n 3. çrî nandotsava-dine, nija sakhî-ga a-sane premånanda-nimagna çrî rådhe sukha icchå parakåça, åki nija priya dåsa kahilena püra ei sådhe On the day when the grand festival of Çrî Nanda Mahåråja, celebrating the birth of Lord K ß a was being held, Çrîmatî Rådhårå î accompanied by Her sakhîs, who were all deeply absorbed in the bliss of k ß a-prema, called for one of Her dear-most servants. Çrîmatî Rådhårå î, the Absolute Queen of V ndåvana, spoke thus revealing Her happy thoughts, You must fulfill one desire of Mine. 4. åji çubha divasete, mama k påçîßa såthe avatîrne hao dhårånîte çrî kamalå-dhani tathå, tava gaura-sevå-kathå pracårila bhavißya-vå îte On this auspicious day you must incarnate on the earth along with My blessings and spread K ß a consciousness in every town and village of the world. My very dear Çrî Kamalå (Çrîla Bhaktivinoda ˇhåkura) has already announced your coming and she has also predicted your devotional service unto My Lord Gaurå ga. 5. iß a-devî-påde-nama, tabe he çrî k ß a-prema e dharåra kro a dhanya-kore avatîrna hoile nåmå, çuddha-bhakata-vaiß ava çrî gaura-mohana-paribåre 151

176 P r a k r t a - R a s a A r a n y a C h e d i n i That unalloyed servant of Çrî K ß a (later to be known as A. C. Bhaktivedånta Svåmî Prabhupåda), who s heart was filled with the most inconceivable love of Godhead, paying obeisances and offering countless prayers at the lotus feet of the Supremely Worshipful Goddess of Fortune then appeared on the earth in the renowned Vaiß ava family, headed by the pure devotee, Çrî Gaura-mohana. 6 & 7. nija putra-tåre tini, parama kalyå a måni prårthanå karilå sneha bhare he vaiß ava sådhu-ga a, koro k på anukßana mora prå a ei putra-pare mama putra e abhaya, yena rådhå-dåsa hoiya nitya-kåla seve rådhå-dhana parama gaurava-bha ge, kîrtana koruka ra ge tå ra gu a bhariyå bhüvana Invoking the blessings of the Vaiß ava sådhus upon his son, Gauramohana prayed to all of them with great sincerity, O sådhus, O Vaiß avas, please bestow your blessings upon this dear son of mine, who is my life and soul, so that he can become the servant of Çrîmatî Rådhårå î eternally serving Her, the Supreme wealth of life. Please bless him so that he can preach and sing Her qualities and glories in a most grand way, inundating the whole world. 8. pare eka çubha-kåle, tvadîya karünå bole mililå çrî gurudeva-såthe çrî viß u-kira a dyuti, sudivya karu å-mürtirüpa tumi herilå tå håte 152

177 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Afterwards, at an auspicious moment arranged by the grace of Çrîmatî Rådhårå î, Çrîla Prabhupåda met his spiritual master (Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura). He saw the divine grace of Çrîmatî Rådhårå î in his gurudeva and understood him to be an effulgent Ray of Viß u, His Divine Grace personified. 9. bhaya-hîna pracåraka, bhakti sadåcåra dakßa prabhu bara se dayita dåsa nija d dha citta-mate, nåma dilå sva-çîßyete îça abhaya cara a dåsa That great divine master Çrî Vårßabhånavî-devî Dayita Dåsa (Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, meaning the servant of the lover of Çrî Rådhå) who is expert at practicing pure devotional principles and who is a fearless preacher of the Divine Message of Godhead now conferred upon Çrîla Prabhupåda the name Abhaya Cara åravinda according to his own firm self-confident character. The meaning of that name is that he is the servitor of the lotus feet of the Supreme Personality of Godhead which are the abode of all fearlessness and hopes for the pure devotees. 10. rådhå-ku a ta å gane, ati antara ga sthåne ela tå ra såndra premåveça gå ha anuråga-mane, sarva-åtma nivedane måthe tule nilå gurvådesa In the most intimate place of the mådhurya pastimes, namely Çrî Rådhå-ku a, Çrîla Prabhupåda experienced the full ecstasy of k ß a-prema. Whole heartedly surrendering unto 153

178 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura with intense love Çrîla Prabhupåda received upon his head the most holy order of his Gurudeva, If you ever get money, print and distribute books. 11. rüpa-sårasvatî-srota, guru icchå-åjñåmata premabhare kîrtana karite pradarçilå e jagata, sakala saubhågya yata åse gåro guru-niß hå hate By singing and preaching with great loving devotion that sublime message of his Gurudeva, which is pure devotional knowledge of the Rüpa-Sårasvatå (rüpånugå) stream, Çrîla Prabhupåda has shown to the world that all good fortune manifests from adherent devotional service unto the lotus feet of Çrî Guru. 12 & 13. çrî çrî rådhå-dåmodara, çrî jîvera mandira prabhu-datta nija kü irete åra rüpa-samådhite, vraja-råga åveçete bhajana korilå rasa-prîte çuddha-bhakta-ratna-ma i, rüpe nitya-kåla tini sethåya rahena viråjita yethå rådhå-pada-sevå, dhari rasa-mürti-çobha nirantara hana prasphü ita In the temple of Çrî Jîva Gosvåmî, namely Çrî Çrî Rådhå-Dåmodara Mandira and Çrî Rüpa's samådhi, in his rooms given by his divine masters, Çrîla Prabhupåda performed his bhajana in the loving devotional mood of the Vraja-gopîs. Çrîla Prabhupåda lives eternally in his place of bhajana as the precious gem among the pure devotees 154

179 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n where the loving devotional service of Çrîmatî Rådhårå î constantly blooms, personifying the beauty of divine ecstatic mellows. 14, 15 & 16. parama suh da haye, gaura-prema-vå î laye påçcatya deçete åilå yabe bhåi boli çrî k ß ere, sambodhiyå samådare pråtharnå korilå ei tabe bhåi tava pu ya habe, rådhårå î khuçî habe dhruva ati boli tomå tåi labhive se bhågya åro, yadi tumi khuçî koro bhågya-devî-rüpa çrî rådhåi çrî siddhånta sarasvatî-, rüpa dhari se çrîmatî more åjñå dilå pracårite se icchå pür a koro, åmåra vacana dharo tabe påri tå håre sevite Leaving behind the sacred land of V ndåvana and taking a great risk in his old age, Çrîla Prabhupåda came to the Western world as our Ever Well Wisher carrying with him the message of gauraprema, love for Lord Gaurå ga. Upon his arrival he earnestly prayed to Lord K ß a addressing Him as bhåi (O brother) in an intense loving way. O dear brother, my dear intimate friend! I tell You this in a most definite way. You can achieve some invaluable merits by pleasing Çrîmatî Rådhårå î. You (Lord K ß a) can really attain even more good fortune if You can now please Her, the Supreme Goddess of all good fortunes. Çrîmatî Rådhårå î Herself in the form of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura ordered me to 155

180 P r a k r t a - R a s a A r a n y a C h e d i n i preach Her message. Therefore, please take my word and advice and fulfill Her desire; then only can I attain success and serve my guru fully. 17 & 18. atula saubhågya-khani, tå ra ei divya-vå î çrî nåma çrî çåcî-putråçraye çrî svarüpa sanåtana, rüpa-prabhu guru-ga a sabe mahå k pånvita hoye åmå-bhakta sabåkåre, dena pravesådhikåre çrî rådhå-sevikå-ga -å gane v ndåvana-govardhane, kabhu rådhå-ku a-påne parama abhiß a siddhi dane The mine of incomparable good fortune is the message of His Divine Grace A. C. Bhaktivedånta Svåmî Prabhupåda: If someone takes shelter of k ß a-nåma, and Lord Caitanya Mahåprabhu, the son of Mother Çacî, along with Their dear associates, Çrî Svarüpa Dåmodara, Sanåtana Gosvåmî, and Çrî Rüpa Gosvåmî, They being greatly pleased with such a person bestow upon him entrance into the embrace of the dear associate servitors of Çrîmatî Rådhårå î at Govardhana, V ndåvana, and sometimes at Çrî Rådhå-ku a, blessing them with the supreme fulfillment of the ultimate goal of k ß a-prema. 19. çrî rådhikå priyankarî, çrî kårtîka-måsa bari giriråja h dayete smari ti ho apråka a hoila, nitya lîlå praveçilå råje yetå rådhå-sa ge hari Completing his missionary activities in the western world Çrîla Prabhupåda returned to V ndåvana. Accepting the month of 156

181 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Kårttika, which is non-different from Çrîmatî Rådhårå î, bearing Giriråja Govardhana in mind and embracing the lotus feet of his most worshipful Lord in the core of his heart Çrîla Prabhupåda made his disappearance from this world and entered the nitya-lîlå, the eternal loving pastimes of Goloka where Lord Govinda is always effulgently present with His dear-most Çrîmatî Rådhårå î. 20. ei panthå pradarçane, çîkßå dilå åmårgane kon vastu-siddhi lakßya haiya kori båsa govardhane, dainya åtma-nivedane labha çrî rådhikå-ga åsraya By showing us his disappearance from this world in the month of Kårttika and by revealing his desire to go to Govardhana Hill, Çrîla Prabhupåda has shown us the path which leads to the fulfillment of the ultimate aim and object of life to obtain supreme shelter in the camp of Çrîmatî Rådhårå î s associate-servants with humble self surrender, residing always at Çrî Govardhana. 21. kabe tå a apråk ta, bhåva-gu a-bibhüßita jîvana-caritra-madhurimå satya kori e våstave, åmåri sampada habe e jîvane dåni sukha sîmå When will that day be mine, in some distant lifetime, when the beauty of Çrîla Prabhupåda s transcendental life, possessed by the qualities of pure love for Çrî Çrî Rådhå-K ß a actually become my only wealth giving me a taste of the highest happiness? O when will that day be mine? 157

182 P r a k r t a - R a s a A r a n y a C h e d i n i 22 & 23. sakala h daya diye, sutîvra åkå khå loiye se åçe rohi mui hîna kabe sei bhågya habe, e jîvana dhanya habe kabe mor åsibe se dina prå abari pratiß håne, tå ri k på-çaktyådhåne labhi eka-niß ha tanu-mana e dîna sevaka tå ra, gu a-gåntha-sambhåra kori yåbe satata kîrtana Let us always pray to remain the humble and obedient servants of Çrîla Prabhupåda. With a burning heart, filled with an intense longing for his association, this poor and lowly insignificant beggar humbly prays for that fortunate day when the life of his servant will be empowered by His Divine Grace with firm determination so that I may with one pointedness, not caring for anything else, constantly sing with my body and mind the sweetest glories of Çrîla Prabhupåda s unlimited transcendental qualities and pastimes. 158

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185 Is the Guru Omniscient? Devotee: Is a pure devotee, the guru or an åcårya, omniscient? Narasi gha Mahåråja: There are two aspects of the guru, namely absolute and relative. On the inspired side the guru is absolute and within his own thinking he is a devotee of K ß a. Our çîkßåguru, Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja, explained this topic as follows. By the special will of K ß a, gurudeva is a delegated power. If we look closely within the spiritual master, we will see the delegation of K ß a, and accordingly, we should accept him in that way. The spiritual master is a devotee of K ß a, and at the same time, the inspiration of K ß a is within him. These are the two aspects of gurudeva. He has his aspect as a Vaiß ava, and the inspired side of a Vaiß ava is the guru. On a fast day like ekådaçî, he himself does not take any grains. He conducts himself as a Vaiß ava, but his disciples offer grains to the picture of their guru on the altar. The disciple offers the spiritual master grains even on a fast day. 161

186 P r a k r t a - R a s a A r a n y a C h e d i n i The disciple is concerned with the delegation of the Lord, the guru s inner self, his inspired side. The inspired side of a Vaiß ava is åcårya, or guru. The disciple marks only the special, inspired portion within the guru. He is more concerned with that part of his character. But gurudeva himself generally poses as a Vaiß ava. So, his dealings towards his disciples and his dealings with other Vaiß avas will be different. This is acintya-bhedåbheda, inconceivable unity and diversity. (Çrî Guru and His Grace, Guru-Absolute and Relative, page 15) From the disciple s standpoint, one should consider the guru as absolute, as non-different from K ß a. åcåryaµ måµ vijånîyån, nåvamanyeta karhicit na martya-buddhyåsüyeta, sarva-deva-mayo guru One should know the åcårya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. (Bhåg ) The disciple says that, because my guru knows K ß a, he knows everything. But that is a different thing. We do not find the quality of omniscience listed among the twenty-six qualities of a pure devotee, nor is omniscience one of the fifty qualities of a jîva soul. A certain section of devotees like to think that the guru is omniscient, that he knows everything, because he knows K ß a. This section of devotees will think that the guru s omniscience means that he may be sitting in his institution and in a nearby place 162

187 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n one of the children in his school is being harmed and he knows that such a cruel thing is taking place. They will say that because the guru is omniscient he knows everything and when asked why the guru did not do anything to save the poor child from physical harm they will say that the guru does not want to interfere with that child s prårabdha-karma. The mistaken devotee may carry on thinking in this way for lifetimes together, but there is no evidence in either çåstra or history to support such an idea. Some devotees will say that the guru and all other great sages are tri-kåla-jña, that they know the past present and future. But that is only their conjecture. Tri-kåla-jña means that the liberated soul is not under the laws of material time, which has three phases of existence: past, present, and future. The liberated souls are not under the illusion of time. A liberated soul knows that he existed in the past, he exists at present and he will exist in the future. That the guru knows K ß a, means he is free from the illusion of the effacement of the self (soul). But those who are under the bodily concept of life (conditioned souls) are simultaneously under the influence and illusion of time. Such persons have no knowledge of the eternal existence of the soul, or knowledge of the Supreme Personality of Godhead, K ß a. The guru s knowing K ß a does not mean that he knows everything that is going on in Måyå s kingdom. Of course, in a general way, the guru knows that Måyå s kingdom is a place of birth, death, old age, and disease. But even at that, he wants to save the living entity from the clutches of Måyå, so why would he simply tolerate an assault against a defenseless child who is under his care and shelter in the gurukula? Such thinking is only palatable in the lowest section of devotees who have no proper understanding of guru-tattva (philosophical understanding of the guru s position). 163

188 P r a k r t a - R a s a A r a n y a C h e d i n i The higher thinking devotees and great authorities in the devotional line think in a completely different way. Lord Çiva, one of the twelve Mahåjanas (great devotees), says: aham vedmi çuko vetti, vyåso vetti na vetti vå I know the true purpose of Bhågavatam; Çukadeva, the son and disciple of Vyåsadeva, knows it thoroughly, and the author of the Bhågavatam, Çrîla Vyåsadeva, may or may not know the meaning. Vyåsadeva may or may not know, vyåso vetti na vetti vå. This is the thinking of the higher class of devotees. By the will of the Supreme Lord a flow of knowledge may come down in the Vaiß ava, but even he may not be aware of its meaning. Such is possible, he may or may not know, vyåso vetti na vetti vå. Çrîla Çrîdhara Mahåråja has related an incident in this regard that once while Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura was delivering a lecture, an especially high flow of Gau îya conception came down in him. While speaking very intensely Sarasvatî ˇhåkura gestured to Çrîla Çrîdhara Mahåråja to write it down. Sarasvatî ˇhåkura continued to speak for some time but there was no pencil available. When Sarasvatî ˇhåkura stopped speaking he turned to Çrîla Çrîdhara Mahåråja and eagerly inquired, Did you get it, did you get it?! Çrîdhara Mahåråja replied that there was no pen or pencil available to which Sarasvatî ˇhåkura replied, Just see, gobar Ga eça. Çrîdhara Mahåråja relates this incident in his own words. What I told you, it is not under my command. It is coming from above me. I also once heard Prabhupåda say 164

189 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n such. From V ndåvana he came to Prayåga. I also went with him, and we were invited, and went to a big man s place there, and such beautiful, new things came out, that I was feeling very much disturbance that I cannot note them. So much so, that I could not attend his lectures also deeply. Only I felt much disturbance to get pen and paper. Then, I felt very much uneasiness, because I could not mark those words. Then I came out, and Guru Mahåråja told, his word was to me he was gobar Ga eça. That is Ga eçå made of gobar. Gobar means cow-dung. Ga eça composed of gobar. He could not know these things, these thoughts that came. Even I felt the necessity of going through these things, these ideas afterwards. That person to whose house he (Bhaktisiddhånta) went to visit, was technically known as that section who worship satyam. Then what is the conception of satya? Mahåprabhu, and Rådhå-Govinda, Navadvîpa, that is the highest conception of satya. Satya is not an abstract conception of rules of some transcendental type. Satya is not such. What is the relation of K ß a and this satya? That he was to explain. And he told us that the thoughts that came at that time, he also wants to see it, what an inspiration, what was revealed in his heart at that time. He wanted to see. That was unknown to him. He said like that. He told us like that. That they are stranger to me, but they passed through me, and I want to see. I (Çrîdhara Mahåråja) was very much mortified that I could not know them, and at the same time, I had some inner satisfaction that I could appreciate those finer points. Those extraordinary higher points that were 165

190 P r a k r t a - R a s a A r a n y a C h e d i n i delivered then, I was very much disturbed that I could not know them. So, I had the capacity of appreciating the highness, of those higher sentiments, that was my satisfaction. There is some inner element in me that can appreciate so much high ideas, our Guru Mahåråja also wants to have them to consult a second time. That was my satisfaction, and at the same time, I was mourning all through, that I could not keep it for the public. And what our Guru Mahåråja wanted to do, I also wanted to keep them again, to pass through me. So, we are instruments. It is the higher property. It may not stay in a particular plane always. By our negotiation, it may care to come down and to particular persons. This is very rarely to be found, few and far between. Gaura Haribol. That is, in other words, it is the wealth, it is the property of our gurudeva, and not ours. That should be our understanding, pujala råga-påtha gaurava bha ge. We find a similar narration by Çrîla Çrîdhara Mahåråja, describing another such incident to Pradyumna Prabhu on November 11, 1978 as follows: Sometimes the agent may not know what things are passing through this arrangement. Vyåso vetti na vetti vå. But it is passing through Vyåsa. It is ta asthå-vicåra. That is Absolute. From the Absolute standpoint, this has been told like that, even Vyåsa may not know, but things may come through Vyåsa to grace others. This is possible sometimes. But still we must not admit so easily that Vyåsa does not know. We don t admit. I told it once to my Guru Mahåråja. 166

191 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n I had composed a Sanskrit çloka about Bhaktivinoda ˇhåkura, Guru Mahåråja was very much pleased with that. In Darjeeling I just showed him, that I have written this poem about Bhaktivinoda. He saw it. At that time one Mahåråja was like his clerk. He, Prabhupåda, dictated and the Mahåråja used to write letters. The Mahåråja was attendant for letter writing. But one letter came from Vana Mahåråja from England with something. Then Prabhupåda told who has supplied this to Vana Mahåråja? The Mahåråja said, Prabhupåda, you yourself have written this news to him. No, no, no. I never wrote this to Vana Mahåråja, replied Prabhupåda. Then Mahåråja humbly took it, I wrote and you dictated, I remember. You were giving this news to him. No, I don t remember Prabhupåda replied. Then I spoke, vyåso vetti na vetti vå. I just remarked at the time, that vyåso vetti na vetti vå. The narratives related above certainly give us an intimate look into the higher conception of guru-tattva via the life and teachings of such an exulted personality as Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura and his disciples. The pure devotee is always attentive to the will of the Supreme Lord, but everything that can be known is not always knowable to the devotee. K ß a is an autocrat and according to His wish something may come down to the heart of a devotee in the form of divine revelation, that which even the devotee is not aware of. This is what is shown to us by the higher thinking devotees. 167

192 P r a k r t a - R a s a A r a n y a C h e d i n i While commenting on the tenth canto of Çrîmad Bhågavatam, Çrîpåda Madhvåcårya did not like to comment on the portion known as Brahmå-vimohana-lîlå (the illusion of Brahmå). Madhva could not accommodate that Brahmå, the original guru of our sampradaya, could be in illusion. Madhvåcårya could not accept that Brahmå did not know everything. But Çrî Caitanya Mahåprabhu accepted everything in Bhågavatam in-toto. The following is stated in this regard by Çrîla Çrîdhara Mahåråja in The Loving Search for the Lost Servant, page 50: Although Brahmå and the other gods and gurus and the givers of many çåstras may have given some description of His pastimes, we shall have to realize that K ß a s pastimes are not bound by their descriptions. K ß a is not confined within a cage. So for this reason, Çrî Caitanya Mahåprabhu did not hesitate to give a description of the bewilderment of Brahma (Brahmå-vimohana-lîlå). Brahmå was bewildered in k ß a-lîlå in V ndåvana, and again when Brahmå went to have an interview with K ß a in Dvårakå, we find the same condition. The boundary of the sweet will of the infinite is such that anything can be accommodated there, and even Lord Brahmå, the creator of the universe, can be perplexed by K ß a. All these pastimes are like so many lighthouses showing us which way to go. Brahmå is our guru, but he was bewildered by K ß a. And Vedavyåsa, the universal guru, was also chastised by Nårada. Nårada was put to the test 168

193 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n many times. All these examples are showing us the way. They are pointing out the direction. Omniscience is a quality of the Supreme Lord and not the quality of the jîva soul or even of the guru. The Supreme Lord has a total of sixty-four transcendental qualities. The jîva souls, however, have only fifty of those qualities found in the Supreme Lord and only manifest those qualities in a minute quantity (omniscience is not listed among these fifty qualities). Above these fifty qualities the Supreme Lord has five more qualities that sometimes partially manifest in personalities like Lord Çiva. These transcendental qualities are: (1) changeless; (2) all-cognizant; (3) ever-fresh; (4) sac-cid-ånanda (possessing an eternal blissful body); and (5) possessing all mystic perfection. All-cognizant means to know everything or to be omniscient (possess omniscience). According to Çrîla Rüpa Gosvåmî this is a quality that even the perfected jîva souls do not have. Only K ß a is fully omniscient. Only K ß a (God) knows everything. Additionally, it may be mentioned that according to Webster s Thesaurus some synonyms for omniscience are as follows: God; the Creator; the Almighty; the Supreme Being; our Heavenly Father; the Lord; and Allah. None of these synonyms however are applicable to a pure devotee, the guru, or the åcårya. So our conclusion is obvious: omniscience is a quality of the Supreme Lord and not a quality of the pure devotee, the guru, or the åcårya. 169

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195 Sridhar a Deva Gosvami Devotee: There has been some discussion on the use of the honorific title Deva as in the name of Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja to the extent that some parties say that it is appropriate while others say that it is not. Could you please say something that would shed some light on this topic? Narasi gha Mahåråja: According to the tradition of the Gau îya sampradåya we cannot find fault with the honorific title Deva, as used to address an extremely advanced and revered Vaiß ava such as Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja. The name Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja was printed on the cover of and in many books of Çrîla Çrîdhara Mahåråja, such as Bhagavad-gîtå, Bhakti-rasåm ta-sindhu, Çrî Kîrtana-mañjußa, Prema-dhåma-deva Stotram, Çrî Guru and His Grace, Search for Çrî K ß a, Reality the Beautiful, The Golden Volcano of Divine Love, Loving Search for the Lost Servant, Sermons from the Guardian of Devotion, and more. Furthermore, the name Çrîdhara Deva Gosvåmî was engraved in the nåtha-mandira of Çrî Caitanya Sarasvåta Ma ha in All this was done in the 171

196 P r a k r t a - R a s a A r a n y a C h e d i n i lifetime of Çrîla Çrîdhara Mahåråja and was approved by him. So to say, as some persons have said, that the suffix deva is an insult to a great åcårya, such as Çrîla Çrîdhara Mahåråja, has no real basis and is obviously false. The root of the word deva is diva, meaning lustrous or shining brightly. Another meaning is to play or to sport. The suffix deva in fact is quite common in the Gau îya sampradåya and is used in such names of the Supreme Lord and His devotees as Govindadeva, Baladeva, Gaurå gadeva, Purußottamadeva, Çukadeva, and Gurudeva, etc. As a prefix, deva has also been in use among the bråhma a community in India for many centuries to designate a person with divine characteristics in the case of Çrîla Çrîdhara Mahåråja divine characteristics and especially, divine intelligence. So either as a prefix or a suffix, the use of the title deva may be considered appropriate. Another example of the use of the word deva is found in the gurupra åma prayer to our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda. There it is written, namaste sårasvate deve. Here the words sarasvatî and deva are joined together under the Sanskrit rule of grammar known as samåsa. Thus deva becomes deve, sarasvatî becomes sårasvate and the first a in sårasvate becomes long. Thus the meaning of namaste sårasvate deve means, I offer my respects unto he who belongs to, or is a servant of Sarasvatî-deva. The pra åma prayer, namaste sårasvate deve was written personally by our Guru Mahåråja for his disciples to chant. So at least for those who profess to be followers of Çrîla A. C. Bhaktivedånta 172

197 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Svåmî Prabhupåda, the use of the word deva in glorifying one s guru may be deemed appropriate. Both the Gau îya tradition and the Sanskrit rules of grammar harmonize and support the use of the word deva as an honorific title for great Vaiß avas and saintly persons. Indeed, even the Supreme Lord Himself is known as deva, so how can it be a demeaning title? Some will say that deva refers to the demigods, but to such persons we say, K ß a is the deva of such devas deva-deva jagatpate K ß a is the God of Gods. In the Kåma-gåyatrî we find, kåma-devåya vidmahe. In the Dåmodara-gåyatrî we find, tanno deva pracodayåt and in the Gadådhara-gåyatrî we also find tanno deva pracodayåt. In each of these instances deva indicates the Supreme Lord or His Internal Energy (as in the case of Gadådhara Pa ita). In Caitanya-lîlå Gadådhara Pa ita represents the guru-tattva for those devotees following in the mådhurya-rasa. This is another bona-fide reason why Çrîla B. R. Çrîdhara Mahåråja may be addressed as Deva because he has revealed the hidden treasure of mådhurya-bhåva (parakîya-rasa) in Bhagavad-gîtå (Chapter 10, Verses 9 & 10) and also he has revealed Rådhå-dåsyam (the service of Çrî Rådhå) in the heart of Gåyatrî-mantra (Gåyatrî Nigü hårtha). In the Brahma-gåyatrî we find the words, bhargo devasya dhîmahi. Çrîla Çrîdhara Mahåråja has given the meaning, Bhargo represents Mahåbhåva (Çrîmatî Rådhårå î) the predominated Moiety, and Deva, K ß a, is Rasaråja, the predominating Moiety. Deva 173

198 P r a k r t a - R a s a A r a n y a C h e d i n i means who is beautiful and playful, that is, K ß a Reality the Beautiful. He is not a non-differentiated substance, but is full of lîlå, pastimes. Deva means pastimes and beauty combined, and this means K ß a. So we may understand the word deva to mean one who reveals wonderful pastimes of love, K ß a. Since Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja is that divine personality who has disclosed the hidden wealth of the Brahma-gåyatrî, revealing that ultimately Gåyatrî worships Çrîmatî Rådhårå î, he is therefore highly qualified to be honored with the title Deva. This is most appropriate. One who is expert in revealing the inner-most plane of the domain of the Lords confidential pastimes, as is condensed in Gåyatrî, is certainly worthy of such a title as Deva. Not only is his purport of Gåyatrî taking us to K ß a s lîlå but Çrîla Çrîdhara Mahåråja has also concisely manifest Çrî Caitanya Mahaprabhu s divine lîlå in his Sanskrit composition, Prema-dhama-deva Stotram. Çrîla Çrîdhara Mahåråja has begun Prema-dhåma-deva Stotram with the words, deva-siddha-mukta-yukta-bhakta-v nda-vanditaµ and he has sung in each of the seventy verses, prema-dhåma-devameva-naumi gaura-sundaram. Çrîla Çrîdhara Mahåråja is therefore recognized as Deva because he has expertly sung the glories of the Supreme Lord, the Golden avatåra, Çrî Caitanyadeva. These are a few of the reasons why the title Deva is appropriate in the case of Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja, but still some persons may not be satisfied with the above. Therefore, we requested one of our sannyåsîs to go to Navadvîpa-dhåma to speak with Çrîpåda Govinda Mahåråja, the successor of Çrîla Çrîdhara 174

199 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Mahåråja and to ask him about the use of Deva in Çrîla Çrîdhara Mahåråja s name. Çrîpåda Govinda Mahåråja commented that in the last years of Çrîla Çrîdhara Mahåråja s life that he used to sign letters and other papers as Çrîdhara Deva Gosvåmî. So, either from the ontological point of view or from the practical point of view, it seems that Deva is an appropriate title for Çrîla Çrîdhara Mahåråja, used and approved by him personally. 175

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201 Nityananda Avadhuta Devotee: It has been stated by some persons who claim to follow the pure line of devotion presented by Çrîla Prabhupåda Sarasvatî ˇhåkura, that Çrî Nityånanda Prabhu was a sannyåsî who later gave up His sannyåsa and married the two daughters of Süryavipra. Is this a fact? Narasi gha Mahåråja: No, this is not a fact. This is an idea that is commonly put forth by the sahajiyås and some båbåjî communities. But it is not a fact. This concocted idea has not been accepted by Çrîla Sarasvatî ˇhåkura or his followers. One who says that Çrî Nityånanda Prabhu gave up sannyåsa is an offender to the Supreme Lord. At least it must be concluded that such a person is a victim of a poor fund of knowledge. An attempt has been made to substantiate that Çrî Nityånanda Prabhu was formerly a sannyåsî by quoting from Çrîla V ndåvana Dåsa ˇhåkura s Çrî Caitanya-bhågavata, wherein the following verses are found. 177

202 P r a k r t a - R a s a A r a n y a C h e d i n i kothåya thåkila da a kothå kama alu kothå vå vasana gela nåhi ådi-müla Where was His da a, where was His water-pot, and where were His clothes? Nothing remained with Him. (Caitanya-bhågavata, Madhya 5.62) katho råtre nityånanda hu kåra kariyå nija-da a-kama alu phelilå bhå giyå In the dead of night, Nityånanda roared loudly and broke His da a and water-pot. (Caitanya-bhågavata, Madhya 5.67) The references here to da a and kama alu are enough to convince the sahajiyås that Çrî Nityånanda Prabhu was previously an initiated sannyåsî. Some sahajiyås are even of the opinion that Çrî Nityånanda Prabhu was a sannyåsî disciple of Çrî Lakßmîpati Tîrtha, but there is no evidence for this whatsoever. In this regard, Çrîla Sarasvatî ˇhåkura has stated in his purports to the above verses that the da a and kama alu are not only symbols of the sannyåsa-åçrama, they are also used by brahmacårîs. The brahmacårî da a is made from either khadira, palåça or bamboo and when an upakurva a-brahmacårî decides to enter householder life, he discards the da a. This is exactly what Lord Nityånanda did. Some persons are of the opinion that Çrî Nityånanda Prabhu held the sannyåsa title Ånanda, but according to the Sattvata-saµhitå, Ånanda is not one of the 108 names of a sannyåsî. Ånanda is sometimes used by the Advaitin section as a name (such as Prakåçånanda, Svarüpånanda, Brahmånanda etc), but their actual sannyåsa title is one of the daça-nåmî; Tîrtha, Åçrama, Vana, Åra ya, Parvata, Giri, Sågara, Sarasvatî, Bhåratî and Purî. 178

203 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Further evidence to suggest that Çrî Nityånanda Prabhu was a brahmacårî and not a sannyåsî is given in Çrîla Sarasvatî ˇhåkura s commentary to verse 9 of the fifth chapter in the Madhya-kha a of Caitanya-bhågavata as follows: Jagad-guru Çrî Nityånanda Prabhu was a brahmacårî disciple of Parivråjakåcårya Çrî Lakßmîpati Tîrtha, who enacted the pastimes of subordination to the Çrî Madhva sampradåya. We find His brahmacårî name was Çrî Nityånanda Svarüpa. From ancient times brahmacårî disciples of Tîrtha and Åçrama sannyåsîs have been addressed as Svarüpa. Again, Çrîla Prabhupåda Sarasvatî ˇhåkura writes: The brahmacårî name of Nityånanda Prabhu was Svarüpa. Since Svarüpa is the brahmacårî name of a Tîrtha sannyåsî s disciple, some people consider Him to be a follower of Lakßmîpati Tîrtha rather than a follower of Mådhavendra Purî. (Purport to Cb. Madhya 5.67) The revered Guardian of Devotion Oµ Viß upåda Çrîmad Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja comments on this topic: Nityånanda was not a sannyåsî, he was a brahmacårî. He performed Vyåsa-püjå in Çrîvåså gana. There some say that He was a sannyåsî, but there He had no special garment either for sannyåsî or brahmacårî. He was very independent spirit. (Conversation ) That Nityånanda was a sannyåsî, it is not a proved fact. The Nityånanda, this is Ånanda, this indicates the affix 179

204 P r a k r t a - R a s a A r a n y a C h e d i n i added to brahmacårî. Ånanda, Svarüpa, Prakåça, all these types of brahmacårî. Ånanda, a name also in the sannyåsî we find, but no other title. Ånanda is a part of the name but title, no title of Nityånanda. And also no mention who was the sannyåsa-guru of Nityånanda. But dîkßå-guru of Nityånanda is Mådhavendra Purî, it is known. Avadhüta does not mean who is sannyåsî. Avadhüta means who is not very particular of his external practices and sometimes commits something wrong which should not be committed, should not be practiced. When lower practices are seen in connection with the high-leveled person then they are considered as avadhüta. He is above that but his practices are of lower nature. Ava means lower; dhüta - that also he can either remove or he can purify. (Conversation ) Furthermore, Çrîla V ndåvana Dåsa ˇhåkura himself is of the opinion that Nityånanda was not a sannyåsî and has written: kibå yati nityånanda kibå bhakta jñånî yå ra yena mata icchå nå bolaye keni Some may consider Nityånanda to be a sannyåsî. Others may consider Him to be a devotee or a jñånî. They may say whatever they like. (Cb. Ådi 9.223) Another so-called evidence used to try to establish that Çrî Nityånanda Prabhu took sannyåsa is found in Caitanya-bhågavata, Madhya : åjñå çire kari nityånanda-haridåsa tatakßa e calilena pathe åsi håsa 180

205 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n dohåna sannyåsî-veça-yåna yåra ghare åthevyathe åsi bhikßå-nimatra a kare Taking the order of Çrî Caitanya upon their heads, Nityånanda and Haridåsa immediately went out, laughing together in a happy mood. Wherever they went to beg, the householders would extend invitations to them as they were both dressed in the robes of sannyåsîs. If we are to take it that the above verse proves that Nitåi was a sannyåsî, then following such logic we must also believe that ˇhåkura Haridåsa was a sannyåsî! Actually, neither were sannyåsîs. Due to the social etiquette of that time, it would have been unthinkable for a Muslim such as Haridåsa to take the vows of sannyåsa, since only those born in bråhma a families could formally take to the renounced order of life. Simply because they were dressed as mendicants does not necessarily mean that they had actually accepted sannyåsa. This type of unorthodox behavior was common with Çrî Nityånanda Avadhüta and on that day he had dragged Haridasa ˇhåkura into His plot. If indeed Çrî Nityånanda Prabhu had formally taken sannyåsa, why is there no mention of such an important event in any Gau îya literature? Why is there no mention of his sannyåsaguru? Apart from the fact that the idea for the sannyåsa of Çrî Nityånanda Prabhu is not supported by any bona-fide åcårya in the Gau îya sampradåya, it is also not in line with the divine 181

206 P r a k r t a - R a s a A r a n y a C h e d i n i character of Çrî Caitanya Mahaprabhu that He would have permitted Çrî Nityånanda Prabhu to give up his sannyåsa or associated with Him if He had done so. It is well known that Çrî Caitanyadeva strictly adhered to the principles of sannyåsa-dharma. His strictness as a sannyåsî was exhibited in the pastime of His chastisement of Cho a Haridåsa, who committed suicide because of a small breach of sannyåsa-dharma. So why then would Mahåprabhu turn around and associate with Çrî Nityånanda Prabhu if he was a fallen sannyåsî? Mahåprabhu Himself has stated the following: prabhu kahe vairågî kare prak ti sambhåßa a dekhite nå påro åmi tåhåra vadana The Lord said, I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman. (Cc. Antya 2.117) kßudra-jîva saba marka a-vairågya kariyå indriya caråñå bule prak ti sambhåßiyå There are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women. (Cc. Antya, 2.120) prabhu kahe mora vaça nahe mora mana prak ti-sambhåßî vairågî nå kare darçana 182

207 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The Lord said, My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women. (Cc. Antya 2.124) Claiming to be a follower of Çrî Caitanyadeva or a follower of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, and in the same breath, claim that Çrî Nityånanda Prabhu was a fallen sannyåsî is totally absurd. Çrîla Sarasvatî ˇhåkura came to re-establish the system of daivivar åçrama, in particular to re-introduce trida i-sannyåsa in the Gau îya line for the purpose of preaching love of God. But those persons who oppose Sarasvati ˇhåkura have tried to minimize his contribution by creating false stories to show that even Çrî Nityånanda Prabhu gave up His sannyåsa. One important point that the sahajiyås conveniently overlook is that in order to preach love of God, Çrî Caitanyadeva Himself accepted sannyåsa. In order to attain the mercy of Çrî Caitanyadeva, one must first beg for the mercy of Çrî Nityånanda Prabhu. If one concocts imaginary proofs that simply degrade the position of Çrî Nityånanda Prabhu, then such a person is truly most unfortunate. 183

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209 Hearing from a R asik acarya Devotee: Is it true that to make advancement in K ß a consciousness one should hear from a rasikåcårya (a spiritual master advanced in relishing mellows of pure devotion) on the level of Çrîla Viçvanåtha Cakravartî ˇhåkura? Narasi gha Mahåråja: One who has lived in either V ndåvana or Navadvîpa for some time knows that the sahajiyå section is quite fond of this sort of explanation. But such emphasis is not entirely fact. åcåryera mata yei, sei mata såra tå ra åjñå la ghi cale, sei ta asåra The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless. (Cc. Ådi 12.10) Devotees who know the science of K ß a consciousness have accepted the above verse as conclusive. This verse states the active principle in spiritual life, the key to spiritual advancement. If one 185

210 P r a k r t a - R a s a A r a n y a C h e d i n i pleases the spiritual master, then one very quickly advances in K ß a consciousness, but if one displeases the spiritual master by neglecting his order, then one becomes asåra or useless. Çrîla Viçvanåtha Cakravarti ˇhåkura in his commentary on Bhagavad-gîtå 2.41, states that it is the duty of a disciple to strictly follow the orders of his spiritual master. Çrî Viçvanåtha writes as follows: The instructions that my gurudeva has given me about çrava am, kîrtanam, smara am, påda-sevanam, etc. of Çrî Bhagavån are my very sådhana, my very sådhya and my very life. I am unable to relinquish them in either the sådhana stage or in sådhya. My single desire and only engagement is to follow them. Besides this, I have no other desire or engagement, even in my dreams. There is no loss for me, whether by following these instructions I attain happiness or misery, or whether my material life is destroyed or not. (Bhagavad-gîtå, published by Gau îya Vedånta Samiti) This is the open secret of success for advancement in spiritual life. One must have firm faith in the orders of the spiritual master and follow his orders wholeheartedly. The Vedas also confirm: yasya deve parå bhaktir yathå deve tathå gurau tasyaite kathitå hy-arthå prakåçante mahåtmana To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed. (Svetåçvatara Upanißad 6.23) 186

211 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n It appears that many devotees are now confused about the process of advancement in K ß a consciousness and think that simply by hearing råsa-lîlå from a rasika-guru that all their troubles will vanish. Perhaps this is an attractive proposal for those who are merely sentiment mongers, but the serious candidate in K ß a consciousness should know that sooner or later such discussion of råsa-lîlå in an unqualified assembly certainly leads to sahajiyåism. To support their claims of righteousness in hearing råsa-lîlå, the rasika-gurus of the sentiment-mongers like to quote the following Bhågavatam verse in support of their speculation: vikrî itaµ vraja-vadhübhir idaµ ca viß o çraddhånvito nuç uyåd atha var ayed ya bhaktiµ paraµ bhagavati pratilabhya kåmaµ h d-rogam åçv-apahinoty acire a dhîra A transcendentally sober person who, with faith and love continuously hears from a realized soul about the activities of Lord K ß a in His råsa-dance with the gopîs, or one who describes such activities, can attain full transcendental devotional service at the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires, which are the heart disease of all materialistic persons, are for him quickly and completely vanquished. (Bhåg ) While commenting on this verse in his Anubhåßya commentary of Caitanya-caritåm ta, Antya 5.45, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has mentioned that dhîra means to come to the stage of controlling the six senses (ßa -vega-jayî). 187

212 P r a k r t a - R a s a A r a n y a C h e d i n i Bhaktisiddhånta Sarasvatî ˇhåkura also says that anuç uyåt means hearing continuously from the lips of Çrî guru without interruption and not being obstructed by the intervention of material conceptions. It is the opinion of our most revered Guardians that not being obstructed by intervention of material conceptions means that one has come to the stage of anarthaniv tti. Similarly, according to our çîkßå-guru, Çrîla B. R. Çrîdhara Mahåråja, Jîva Gosvåmî s conception of dhîra is the same as that of Sarasvatî ˇhåkura. In his writings, Çrîla Jîva Gosvåmî has laid stress on the word dhîra, meaning self-controlled. To hear these elevated subjects, one must enter into the culture of sense-control, otherwise he will be destroyed. (The Hidden Treasure of the Sweet Absolute, commentary to verse 10.10) In this same line of thought Çrîla B. P. Purî Gosvåmî Mahåråja explains the teachings of Sarasvatî ˇhåkura as follows: In Çrîla Viçvanåtha Cakravartî ˇhåkura s commentary to the above verse from the råsa-lîlå, (vikrî itaµ vraja-vadhübhir idaµ ca viß o ) it is written: ata eva çraddhånvita iti çåstråviçvasinaµ nåmåparådhimaµ premåpi nå gîkarotîti bhåvah ayaµ çrî-råsa çrîr api nåpa yam çåstra-buddhi-vivekådyair api durgamam îkßyate gopînåµ råsa-vartmedaµ tåsåm anugatîr vinå 188

213 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The word çraddhånvita indicates that ecstatic love for K ß a does not come to those who do not believe the scriptures or who persist in committing offenses against the Holy Name. And even Lakßmî cannot enter into this råsa dance. Without exclusively following in the footsteps of the gopîs, even those who believe in the scriptures and the very intelligent cannot enter onto this most difficult path of sacred rapture chalked out by the gopîs. For this reason, our most revered Çrîla Prabhupåda never approved of open discussion by the unqualified of the divine rasa, which is beyond the attainment of even Brahmå, Viß u and Çiva, and always gave priority to the chanting of the Holy Name. The unique characteristic of Çrîla Prabhupåda s preaching was that even though he often spoke about the highest realms of devotional perfection, he always took care that none of his disciples got ahead of themselves and skipped necessary intermediate steps in the stage of practice to engage in anadhikåra-carcå (discussion of matters for which one is not qualified) If one attempts the cultivation of råga-mårga prior to gaining the proper qualifications for such a practice and at the same time pays less attention to the chanting of the Holy Names, he is like a person who tries to pick the fruit without climbing the tree. He will only get the damaged fruit that has fallen to the ground. Prabhupåda characterized those who engaged in such anadhikåra-carcå as pråk ta-sahajiyås and rebuked them for their entering into realms for which they were not qualified (Of Love and Separation, Chapter 3) When Lord K ß a kills a demon, that demon immediately attains liberation and whenever K ß a performs His pastimes of love, the perverted form of love, namely lust in the heart 189

214 P r a k r t a - R a s a A r a n y a C h e d i n i of the living entity, is also vanquished. Yet hearing the råsalîlå of K ß a and His intimate love affairs with the gopîs is not recommended as a method of practice (sådhana) for the neophyte devotees. K ß a killed many demons before He manifested His pastimes of love with the gopîs. According to Çrîla Bhaktivinoda ˇhåkura, the demons killed by K ß a represent various demoniac tendencies in the hearts of the living entities. T nåvarta represented the personification of argument; Vatsåsura represented the form of boyhood offenses; Bakåsura represented the personification of cheating religion; Aghåsura represented the form of cruelty; Dhenukåsura represented the ass of blunt judgment; Kåliya represented the personification of malice and Pralambåsura represented the personification of impersonalism. All these demons were killed by K ß a. Therefore, one should first rid one s heart of those demoniac tendencies before attempting to hear the love affairs (råsa-lîlå) of Rådhå and K ß a. This is only logical. Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda has mentioned in his Bhågavatam commentary (2.2.12) that unless one is freed from material sex desire, one should not read or hear topics past the second canto of Bhågavatam. Çrîla Prabhupåda writes as follows: So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he 190

215 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Çrîmad Bhågavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters that delineate the råsa-lîlå of the Lord. This is certainly improper. By such improper study or hearing of Bhågavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhågavatam. This vilification of Bhågavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhågavatam. Çrî Viçvanåtha Cakravartî ˇhåkura clearly defines the meaning of purification here as cessation from sex indulgence. He says, yathå yathå dhis ca sudhyati vißaya-lampatyam tyajati, tathå tathå dharayed iti citta-çuddhi-taratamyenaiva dhyåna-taratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Çrîmad Bhågavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purification process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Çrîmad Bhågavatam. 191

216 P r a k r t a - R a s a A r a n y a C h e d i n i It was also related to us by Çrîla B. P. Purî Gosvåmî Mahåråja, that his Guru Mahåråja, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, was very strict about reading or hearing even the baby pastimes of K ß a, what to speak of reading or hearing the amorous pastimes of the Lord with the gopîs. Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura never recommended such as a method of practice. Therefore, we find that the disciples of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura never indulged in such matters in the course of their preaching activities. Higher topics were always reserved for the most qualified devotees of the Lord. The pastimes of Rådhå-K ß a were never taken to the public or to the ears of the neophyte devotees. There is actually no difference between purely chanting Hare K ß a and the pastimes of Rådhå-K ß a save and except that chanting the Holy Name is the safer position. Therefore it is advised that one should hear the Holy Name of K ß a. Çrîla B. P. Purî Gosvåmî Mahåråja was also fond of saying, Take full shelter of the Holy Name of K ß a and there will be less commotion and more promotion. Just consider. If while still subject to sex desire one tries to hear the pastimes of Rådhå and K ß a, but fails to control the mind and at that point allows some unwholesome thought to enter, then a great offense will be committed. We have heard from Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja that when such an offense is committed against the lîlå of the Supreme Lord, the guardians of that plane will take note and the offender may be barred from entering there forever. Certainly this should be taken very seriously. To save us from such an unfortunate end, 192

217 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n the recommended process to achieve purification is k ß a-kîrtana, chanting the Holy Name and not smara am, the process of remembrance of lîlås. The Çrîmad Bhågavatam, Çrîla Jîva Gosvåmî, K ß adåsa Kaviråja Gosvåmî, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, our Guru Mahåråja and many other stalwarts have all given stress to kîrtana as the most effective process for this age. kaler doßa-nidhe råjan asti hy-eko mahån guna kîrtanåd eva k ß asya mukta-sa ga paraµ vrajet The age of Kali, the repository of all evils, has but one glorious characteristic; in this age, those who simply chant the Holy Name of K ß a are liberated and reach the Supreme Lord. (Bhåg ) nåma-sa kîrtanam yasya, sarva-påpa-pranåçanam pra åmo du kha-samanas, tam nåmami hariµ param K ß a s Holy Name can relieve us from all undesirable sinfulness, all filthy characteristics, and all miseries. Let us all bow down to Him. (Bhåg ) bhajanera madhye çreß ha nava-vidhå bhakti k ß a-prema. k ß a dite dhare mahå-çakti tåra madhye sarva-çreß ha nåma-sa kîrtana niraparådhe nåma laile påya prema-dhana Of all forms of divine service, nine forms are superior, which with great potency bestow upon 193

218 P r a k r t a - R a s a A r a n y a C h e d i n i devotees love of K ß a, and their personal relationship with Him; and of the nine, the best is nåma-sa kîrtana, the congregational chanting of the Holy Name. By offencelessly taking the Holy Name, the treasure of love for the Lord is attained. (Cc. Antya ) Not only is the process of kîrtana recommended by çåstra (scripture), all other forms of devotional practice are subservient to kîrtana. yadyåpy anya bhakti kalau karttavya tadå kîrtana-akhya-bhakti-samyogenaiva In the Kali-yuga, of the nine basic forms of devotional practices, the forms other than kîrtana certainly should be practiced, but they must be conducted subserviently to kîrtana. (Bhakti-sandarbha, sa khya 273) It may be argued that unless the Holy Name is chanted purely it will not have any effect, whereas the pastimes of the Lord are immediately relishable and purifying. But this is a faulty argument. Even before the Holy Name is chanted purely it has a purifying effect. Nåmåbhasa is the stage of chanting before çuddha-nåma (pure chanting) is reached. Continuous chanting during the stage of nåmåbhasa gradually gives us promotion to çuddha-nåma. The pastimes of the Supreme Lord are supra-mundane and cannot be understood or relished by the mundane mind and senses which are covered with lust. Thinking of Rådhå and K ß a when one is still a conditioned soul, what to speak of when one is suffering from sex desire, is more or less a dreamy thing. That is to say that 194

219 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n such so-called neophyte meditation has no actual touch with the plane of reality in which Rådhå and K ß a are situated. In other words, coming in contact with the lîlå of Rådhå and K ß a is not a thing of this world. One must cross many lower planes before coming to the transcendental platform. upajiyå bå e latå brahmå de bhedi yåya virajå brahma-loka bhedi para-vyoma påya tabe yåya tad upari goloka-v ndåvana k ß a-cara a -kalpa-v kße kare åroha a The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajå River and the Brahman plane, and reaches to the Vaiku ha plane. Then it grows further up to Goloka V ndåvana, finally reaching to embrace the wish-yielding tree of K ß a s lotus feet. (Cc. Madhya ,4) This is the death-blow to the sentiment mongers. They want råsalîlå, which is situated in the highest plane of divinity, but they want that experience through intellectual adjustment, not by paying the actual price. In the language of Çrîla Bhaktivinoda ˇhåkura such persons are known as puküra-curiwåle, pond thieves. We find that Çrî Caitanya Mahåprabhu would sometimes become absorbed in thoughts of the lîlå of K ß a. When the Lord came in contact with that plane of consciousness He manifested ecstatic symptoms such as trembling, faltering of the voice, and becoming unconscious. He would sometimes sweat blood, and His limbs would sometimes contract within His body. The Lord manifested these symptoms as a result of coming in connection with the transcendental plane. 195

220 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja used to say; Only we are to conjecture the ideal. But if we think that we have got that, it is finished. We have got something else. It is such a thing, adhokßaja. Any force of our mind or intelligence can never catch it. Avå månasa gocara. It exists transcending our mental speculation and also the consideration of our judiciousness. But still it exists. Purification of the mind and senses is required if we want to progress to the transcendental plane and that purification is most substantially achieved by taking shelter of the Holy Name of K ß a. That was the opinion of Çrî Caitanya Mahåprabhu. ceto-darpa a-mårjanaµ bhava-mahå-dåvågni-nirvåpa aµ çreya -kairava-candrikå-vitara aµ vidyå-vadhü-jîvanam ånandåmbudhi-vardhanaµ prati-padaµ pür åm tåsvådanaµ sarvåtma-snapanaµ paraµ vijayate çrî-k ß a-sa kîrtanam Let there be all victory for the chanting of the Holy Name of Lord K ß a, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living beings. It is the life and soul of all education. The chanting of the Holy Name of K ß a expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. One gentleman has written in a recent publication that anyone who says that we should not listen to the narration of k ß a-lîlå 196

221 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n with the gopîs is certainly an atheist. But if we were to follow that line of thinking then even the mahåjanas (great devotees) would have to be considered atheistic. The fact is that those with high regard for divinity always deal with divinity with the greatest caution, such that offense should not be committed. The neophytes should therefore not concern themselves with the narration of the lîlås of K ß a as much as they should concern themselves with the Holy Name of K ß a. One should first surrender to the Holy Name. And if one is a disciple of a bona-fide spiritual master he should first concern himself/herself with the instructions of that spiritual master. That is the way of advancement in K ß a consciousness. 197

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223 Anartha Nivrtti Devotee: Several months ago you wrote an article called, Hearing from A Rasikåcårya wherein you put great emphasis on the qualifications of the person who hears hari-kathå of a confidential nature. The emphasis was on anartha-niv tti, overcoming mundane impediments in the heart. Some persons have complained that you give too much importance to anarthaniv tti when in fact if we simply sing songs and discuss about the Lord s confidential lîlås that we will become purified. Does this sound agreeable? Narasi gha Mahåråja: Certainly not. Personally we feel that minimizing anartha-niv tti simply amounts to begging the question and nothing more. Anartha thåkara kåle lîlå-gåna kore na, While still contaminated with anarthas, one should never sing songs about the Lord s confidential pastimes. This verse was composed by our paramaguru Çrî Siddhånta Sarasvatî ˇhåkura in Pråk ta-rasa Çata-düßi î, a masterful discussion of one hundred defects of the sahajiyå school. 199

224 P r a k r t a - R a s a A r a n y a C h e d i n i Although many devotees now propose that purification (anarthaniv tti) can be easily dismissed in favor of rasa-vicåra (hearing råsa-lîlå), such a standpoint is taken by Çrî Siddhånta Sarasvatî ˇhåkura to be symptomatic of the sahajiyå practices. Of course, such devotees are fond of quoting the last verse of the råsa-lîlå chapter of Bhågavatam wherein it is stated as a benediction that even one with lusty desires becomes purified by hearing with great faith the Lord s pastimes with the gopîs. However, the bona-fide åcåryas always stress the Holy Name (with great faith and surrender) as the central focus in devotional life. To date no one has shown us where an åcårya has established a method of practice for conditioned souls based only on the principle of hearing lîlå-kathå. Jîva Gosvåmî has been quoted as stating that hearing rasa-kathå is one of the most powerful forms of sådhana. This is certainly true, but qualification of the hearer is still required. All the bona-fide åcåryas since the time of Çrî Rüpa Gosvåmî have promulgated respect for the developmental practices of bhakti-yoga, and they have cautioned us to avoid jumping over any particular stage. In Bhakti-sandarbha, Çrîla Jîva Gosvåmî outlines the gradual process to spiritual realization: prathamaµ nåmna çrava am anta kara a-çuddhy-artham apekßyam / çuddhe cånta -kara e rüpa-çrava ena tad-udaya-yogyatå bhavati / samyag-udite ca rüpe gu ånåµ sphura aµ sampadyate / sampanne ca gu ånåµ sphura e parikara-vaiçiß yena tad-vaiçiß yaµ sampadyate / tatas teßu nåma-rüpa-gu a-parikareßu samyak sphuriteßu lîlånåµ sphura aµ suß hu bhåvati // 200

225 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n First it is expected that one should hear the Lord s Names in order to purify the heart. Once the mind and intelligence have been purified in this way, one can hear about K ß a s form, through which one s qualification to visualize it is obtained. When the form of the Lord has been clearly visualized, one can experience His qualities. Once these have been clearly understood, one develops one s own individual spiritual characteristics through the particular characteristics of the Lord s associates. Thus, once the Name, form, qualities and associates of the Lord have been realized, a clear realization of K ß a s activities will follow. Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura confirms: adhikåra avicåra rüpånugå kore nå anartha-anvita dåse rasa-çîkßå deya nå The followers of Çrî Rüpa Gosvåmî are never neglectful in assessing anyone s spiritual qualifications. The followers of Çrî Rüpa never instruct a servant who is engrossed in material impediments about the science of rasa. (Pråk tarasa Çata-düßi î 56) rati åge, çraddhå påche rüpånugå bole nå krama patha chå i siddhi rüpånugå bole nå The followers of Çrî Rüpa never preach that transcendental attachment is reached before one develops pure faith. The rüpånugås never teach that the perfection of devotion can be reached by abandoning 201

226 P r a k r t a - R a s a A r a n y a C h e d i n i the consecutive order of developmental stages on the path. (Pråk ta-rasa Çata-düßi î 33) sådhana chå ile bhåva udaya to haya nå rågånugå jånile-i sådhana to chå e nå If the preliminary practices of devotional service (sådhana) are neglected, then the awakening of ecstatic emotions (bhåva) can never occur. Even one who has attained realization of spontaneous devotional service (rågånugå-bhakti) should never give up practicing the regulative principles of devotional service. (Pråk tarasa Çata-düßi î 63) The most practical evidence which may indeed help us to arrive at a final conclusion as to with whom and where the higher lîlå of the Supreme Lord can be discussed, might be as easy as walking down Bhaktisiddhånta Road in Måyåpura. The Gau îya Ma ha mission with all its branches (including iskcon) on Bhaktisiddhånta Road, together with Caitanya Sårasvata Ma ha and Devånanda Gau îya Ma ha in Koladvîpa, were originally inspired by Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. For close to one hundred years the mission he established has been functioning with its various branches, and in none of those establishments do we find lavish discussions on råsa-lîlå, mañjarî-bhåva, and all such things going on in public or in the presence of unqualified devotees. Recently, this has become somewhat of a novelty in the western countries among certain groups, but it is far from the standard practices established by Çrîla Bhaktisiddhånta. Action speaks louder than words. The missions of Sarasvatî ˇhåkura, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla B. 202

227 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n R. Çrîdhara Deva Gosvåmî Mahåråja, Çrîla B. P. Purî Gosvåmî Mahåråja, Çrîla B. D. Mådhava Mahåråja, Çrîla B. S. Gosvåmî Mahåråja, Çrîla B. P. Keçava Mahåråja and all others in the illustrious line of the Çrî Caitanya Sårasvata paramparå have put into action in all of their institutions the concept of püjala råga-patha gaurava bha ge. The path of råga-mårga, spontaneous love of God, must always be kept above our head, observing a respectful distance. Çrîla Çrîdhara Mahåråja many times commented as follows: The real existence of Bhaktisiddhånta is there in this verse, püjala råga-patha gaurava bha ge. Although unknown to some devotees in the western world, Çrîla Çrîdhara Mahåråja kept the püjala-råga-patha verse as the motto of his ma ha, engraved on an arch above the kîrtana hall. Beginning sometime in 1981, greatly fortunate western devotees began to hear from the lotus lips of Çrîla Çrîdhara Mahåråja many of the intricate points of pure devotion and spontaneous love of God (rågånugå and rüpånugå-bhajana) following in the line of Çrî Rüpa-Raghunåtha. In the years that followed, Çrîla Çrîdhara Mahåråja revealed a great treasure of the inner wealth of Gau îya Vaiß avism to the western world. Such noteworthy gems of siddhånta were drawn to our attention by the grace of Çrîla Çrîdhara Mahåråja, such as the mådhurya commentary (Nigü årtha) on Brahma-gåyatrî - the acme of dedication as found in our prayojanåcårya, Raghunåtha Dåsa Gosvåmî, and the mood of Rådhå-dåsyam, Rådhå-påda-sevå, the service of Çrî Rådhå. Çrîla Çrîdhara Mahåråja revealed these and many more charming and beautiful aspirations of pure devotion. But with every breath came püjala råga-patha gaurava bha ge. Do not 203

228 P r a k r t a - R a s a A r a n y a C h e d i n i rush ahead, fools rush in where angels fear to tread. Do not become a fool follow the angels. Whenever asked about the path of rågånugå-bhakti, Çrîla Çrîdhara Mahåråja always responded in the same way: püjala råga-patha gaurava bha ge The path of råga-mårga, spontaneous love of God, must always be kept above our head, observing a respectful distance. There was never any other explanation of rågånugåbhakti coming from the lotus mouth of Çrîla Çrîdhara Mahåråja than this. Once, when Çrîla Çrîdhara Mahåråja was asked to speak about the pastimes of K ß a he replied as follows: I am sorry, but we are not to enter into the discussion of such higher and subtle position of the lîlå of Rådhå- K ß a. That is not to be brought into public, and that is the distinction between Gau îya Ma ha and the sahajiyå section. The sahajiyås are trying to imitate all these things, but we have no faith in imitation. The higher lîlå will come in an individual case, and it will awaken in an irresistible way. When the program of the sådhana stage is finished it will come automatically, spontaneously. We are believers in that, and not to know the form already and then we will reach there. That is not the policy accepted by Guru Mahåråja, Prabhupåda. püjala råga-patha gaurava bha ge. Çrîla Bhaktivinoda ˇhåkura has also said, Stick to the rulings of the class you are fit for, then you will see automatically. Çrîla Çrîdhara Mahåråja has also quoted the following çloka: 204

229 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n yathå yathå gaura-padåravinde vindeta bhaktiµ k ta-pu ya-råçi tathå tathot-sarpati h dya-kasmåd rådhå-padåmbhoja-sudhåmbu-råçi (Çrî Caitanya-candråm ta 88) Strictly stick to Gaura-lîlå, Mahåprabhu, and you will automatically find within your heart that Rådhårasa-sudhå-nidhi is flowing. Don t attempt directly to have it. It will come automatically, spontaneously. Not intellectually you shall approach that, for that will give you a bad prejudice. Not only that, but it will be harmful prejudice and you will have to expend more energy to do away with that layer of misunderstanding. So our Çrîla Prabhupåda did not allow these things. Do your duty in your plane, according to what you deserve, and that will come naturally. That is his instruction all through, not only temporarily, but all through. Don t do like that, for then you will get måyå instead of yogamåyå. It appears that many western advocates of råga-mårga are not very familiar with the books of Çrîla Çrîdhara Mahåråja, or with those of Çrîla Sarasvatî ˇhåkura. Some may say that Çrîla Çrîdhara Mahåråja was only a philosopher, while they themselves are rasikabhaktas, but such a statement is more telling of one s ambition than of one s position as a real åcårya. Püjala råga-patha gaurava bha ge is not merely a warning, so that one might not make a mistake and go forward prematurely, although it certainly is that also. Püjala råga-patha gaurava bha ge is a direction that implies the recognition of an intrinsic 205

230 P r a k r t a - R a s a A r a n y a C h e d i n i quality, a fundamental aspect of the nature of the soul. The soul (ta asthå-jîva) is not a pårßada of K ß a or of Rådhå. The position of the jîva is that of a humble servitor a little distant and below. The place of residence of the liberated jîva in the Gau îyaparamparå is Govardhana, not Rådhå-ku a. And the service of the jîva there is also selected according to the necessity of the master. So to practice püjala råga-patha gaurava bha ge in this life will bring about the greatest fortune for all conditioned souls and prepare us (in the sense of making us fit) for eternal service in the spiritual realm. Çrîla Çrîdhara Mahåråja commented that this conception (püjala råga-patha gaurava bha ge) should be preached in every nook and cranny of the world for all time. It is not something to dismiss so easily. If we do dismiss this instruction, then it is we who are the losers. It came as a shock to us when one evening, while sitting in Çrîla Bhakti Pramoda Purî Mahåråja s room in Måyåpura, he mentioned that those sannyåsîs who want to hear råsa-lîlå but are actually not qualified will have to take the risk of becoming mundane women in their next birth. They will not, he said, get the apråk ta-gopî-svarüpa. They will attain just the opposite, the material body of a woman. Sannyåsa itself is the life of pure devotion, a life of service to Guru and K ß a, twenty-four hours a day. Yet we see in these unfortunate times that a man gives up his vows of sannyåsa, then enjoys the shackles of marital life for some years, criticizes pure devotees and their followers, and then reappears on the scene 206

231 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n after a decade or two, but this time as a rågånugå-bhakta. We are not impressed. The real question is why do those who want k ß a-lîlå resent it when stress is placed on purity first, anartha-niv tti? First deserve and then desire. Is it too much to ask? Purity is the price one has to pay. The actual price one has to pay for eternal life is surrender to one s guru. prasanna haile guru sarva-siddhi haya gaura-k ß a-k på tå re haya suniçcaya If the guru is satisfied with his disciple, then all perfections are possible. Without any doubt, Gaura and K ß a s mercy will be showered upon him. (Çrîla B. P. Purî Gosvåmî Mahåråja, Of Love and Separation, p. 131) To establish the process of hearing from a rasikåcårya, some devotees have given evidence from Viçvanåtha Cakravartî ˇhåkura. In this regard Çrîla Purî Mahåråja has stated as follows: Åpnåder videçe ek-ti pråk ta-sahajiyå-dol ç ß ha ho yechhe. In your foreign countries there has appeared a party of pråk ta-sahajiyåism. And it is not a matter of inventing something; what they speak is there in 10th Canto, in the works of the Gosvåmîs, and Çrîla Viçvanåtha Cakravartî ˇhåkura. But the very fact of their speaking such higher topics to unprepared audiences, ignoring the glories of the Holy Name, Who is the only real path to this higher lîlå, is nåmåparådha. Mahåprabhu never did like this. He was relishing these topics with few of His antara ga-bhaktas, 207

232 P r a k r t a - R a s a A r a n y a C h e d i n i and He was inspiring masses to perform nåma-sa kîrtana, and Himself performed sa kîrtana with great numbers of people. Pracåra should be nåma-pracåra. Remember: I don t like pseudo-vaiß avism. I don t like pseudo-vaiß avism. I don t like pseudo-vaiß avism. So it is safe to say that those who are actually followers of Çrîla Çrîdhara Mahåråja and also of Çrîla Purî Mahåråja will not go to such places where the intimate lîlås of the Supreme Lord are being discussed among unqualified persons. We might add that the standard of our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, was no different than that of Çrîla Çrîdhara Mahåråja, Çrîla Purî Mahåråja or of any of the stalwart followers of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. There is a fundamental defect in those who quote Viçvanåtha Cakravartî ˇhåkura in an attempt to justify their involvement with rasa-vicåra (discussions of råsa-lîlå), and that is that they are jumping over the head of Sarasvatî ˇhåkura. But this is not the first time such a mistake has been made. There is the precedent of Harivaµça and his followers. Harivaµça was a disciple of Gopåla Bha a Gosvåmî who took support for engaging in rasa-vicåra from Prabodhånanda Sarasvatîpåda, but failed to follow Gopåla Bha a Gosvåmî. Çrîla Çrîdhara Mahåråja explains: That sort of deviation is found in many places in the succession. Just as there is one Harivaµça, he was a disciple of Gopåla Bha a. But he practically deviated. It is thought that he is supported by Gopåla Bha a s guru, 208

233 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Prabodhånanda Sarasvatî, who was a great devotee, and who has written many books: Rådhå-rasa-sudhå-nidhi and many books of high-style writing are there. He supported Harivaµça to a certain extent, who was a disciple of Gopåla Bha a. There is a line from Harivaµça. Harivaµça was not accepted in-toto by Gopåla Bha a, who was guru of Harivaµça. Another branch, as if coming down from Harivaµça, they are known as Hari-vaµçinî. Theoretically they have recognition of Gopåla Bha a, but practically there is some deviation. They are more addicted to the rasa-vicåra (discussion of lîlå). But Gopåla Bha a, the direct connection (his true followers), they are very careful to deal with this rasa, high type. Just as our Guru Mahåråja, he is very cautious about how to deal with the higher rasa, püjala råga-patha gaurava bha ge. That rasa should be kept always over our heads. The standard for dealing with the higher subjective plane of reality has been given to us by Sarasvatî ˇhåkura. He has come down from the eternal lîlås of Lord Gaurå ga to show us how to adjust our relationship with the Absolute Truth, the super subjective plane of reality, püjala råga-patha gaurava bha ge. There are no losers among those who accept the path shown by Sarasvatî ˇhåkura. When you are qualified you will be accepted in that higher realm: back to home, back to Godhead. However, if you are not qualified but still insist on engaging in higher topics of discussion, then you are, in effect, creating a disturbance in the Lord s lîlå. Unfortunately in your next life you will get the corresponding body in material nature. 209

234 P r a k r t a - R a s a A r a n y a C h e d i n i It is also stated in the book Çrî Vraja Ma ala Parikrama by Çrîpåda Bhaktivedånta Nåråya a Mahåråja, as follows: So whenever the Vaiß avas are discussing any topic, it is correct to approach that assembly in a mood of reverence. My Guru Mahåråja (Çrîla Bhakti Prajñåna Keçava Mahåråja) instructed us never to read the 10th Canto of Çrîmad Bhågavatam. I remember that although he restricted us from reading these particular pastimes it was not because he was forbidding us from reading it; but it was just to make sure that we would be extremely careful in approaching these subjects with the utmost care and reverence without a tinge of mundane contamination. Therefore these topics and this sentiment should be carefully exposed and partially hidden; but nevertheless they must be revealed according to time and circumstance, taking into consideration each individual s qualifications and eligibility. We are not saying one should never hear k ß a-lîlå. What we are saying is that one should first be concerned with attaining the proper qualifications necessary to enter such a high plane of existence. It should not be considered cheaply. Why some devotees are so adamantly opposed to the emphasis of attaining the basic qualifications before entering into higher topics prematurely is shocking when all members of the Gau îya Ma ha sampradåya know the real standard first deserve and then desire. 210

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237 Vr aja Bhava Devotee: I was recently invited to a program where it was said that the program would be in the mood of vraja-bhåva, so I was wondering how special is vraja-bhåva and how does one actually attain it? When I went to the program there were various Hindi bhajanas that I had never heard before and also some bhajanas of Mîrabåi. Narasi gha Mahåråja: What many western devotees call vrajabhåva is available in any village kitchen in Uttar Pradesh, India. There are so many songs sung by the village people in and around V ndåvana, but those are not the standard songs of pure devotion, particularly the songs of Mîrabåi. The pure åcårya never recommends his disciples to sing such songs. Mîrabåi has been rejected by the Gau îya sampradåya as a pseudovaiß ava. There are some people who say that Mîrabåi was a half disciple of Çrîla Jiva Gosvåmî, but this is a concoction. Some also say that simply by placing her hands over the eyes of the Rå a of Mewar that he obtained K ß a darçana. Also some devotees say that Mîrabåi merged into the Deity of K ß a in Dvårakå and never 213

238 P r a k r t a - R a s a A r a n y a C h e d i n i came out again. But these are simply stories with no ontological backing, which are rejected by the çuddha-bhakti school. Mîrabåi is not accepted as a çuddha-vaiß ava by the followers of Çrîla Bhaktivinoda ˇhåkura and Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Therefore the followers of Bhaktivinoda and Sarasvatî ˇhåkura never teach their disciples to sing the bhajanas of Mîrabåi. To teach one s disciple to sing the bhajanas of Mîrabåi is tantamount to putting kerosene in the mouth of that disciple only a bad taste of bhakti will be experienced Our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda sometimes said regarding Mîrabåi, I have no objection to her songs. However Mîrabåi s songs were never established as standard bhajanas in his mission. As far as the common person is concerned he had no objection. If a common person sings the songs of Mîrabåi there may be some nåmåbhåsa for that person. But for çuddha-bhakti he has never recommended the bhajanas of Mîrabåi. Mîrabåi is not in the çuddha-bhakti school, what to speak of the rågånugå, rüpånugå, or the rasika school. Mîrabåi is rejected by the Gau îya sampradåya as a bahira ga-bhakta, an external devotee. Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja comments as follows: Our Guru Mahåråja announced, We are çuddha-çakta. We are worshippers of the potency, not this mundane potency, but the potency wholesale dedicated to the possessor of the potency. Without retaining Her individual independence, cent-per-cent dependent such potency very very rarely can be conceived. Direct approaches to 214

239 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Me, that is not proper; but approaching through proper channel, through the devotees, that is proper approach. That is real approach; so Gau îya Ma ha eliminates Mîrabåi and so many other apparent devotees, to be real devotees, because they are mad in praise of K ß a, but not so much for the devotees of K ß a. (Feb. 15, 1982, Çrî Caitanya Sårasvata Ma ha, Navadvîpa-dhåma) As regards real vraja-bhåva, K ß a says in Bhagavad-gîtå (18.66), sarva-dharmån parityaja måm ekaµ çara am vraja Give up all your duties and come to Me. And your present duties good or bad, whatever you can conceive from your present position give up everything and come straight to Me. I m everything to you. Here the word vraja is used by K ß a to indicate V ndåvana, the Lord s own abode. In V ndåvana all the inhabitants are absorbed in the sweet mellows of spontaneous love of God. In a word, they are absorbed in vraja-bhåva, the mellows of loving devotion, found only in V ndåvana. So the fundamental principle of vraja-bhåva is surrender. First surrender to K ß a. There must be complete surrender to K ß a, otherwise vraja-bhåva will not manifest. Surrender means that we have given up all our tendencies to consume (enjoy). The attempt to assert one s self upon others must also be abandoned. This is real humility. In material life we want to assert ourselves over others and take everything for our own enjoyment. But vraja-bhåva is just the opposite. Neophytes, who have no real understanding of vraja-bhåva, sometimes may advertise their program as being rasika or as being in the mood of vraja-bhåva. Yet these persons have little 215

240 P r a k r t a - R a s a A r a n y a C h e d i n i or no real understanding of the exalted nature of the love of the inhabitants of V ndåvana, nor do they have a clear conception of the path of attainment, even though they may claim to be following a rasikåcårya. In fact, we see that their vraja-bhåva is only exhibited on Sundays, while the rest of the week they are absorbed in ordinary mundane activities. Those devotees who are actually tasting vraja-bhåva cannot tolerate even for a second to engage in ordinary financial dealings simply for the purpose of extending their material facilities. Those who actually relish real vraja-bhåva embrace a life of renunciation (sannyåsa) and reject those things that are unfavorable for devotional service (pråtiküla). In this regard Çrîla Sarasvatî ˇhåkura has said: aham-mama bhåva-sattve nåma kabhu haya nå bhoga-buddhi nå cha ile apråk ta haya nå The Holy Name is never revealed to one who is situated in the bodily concept of life and thinks in terms of I and mine. If one doesn t reject the enjoying mentality, the transcendental platform will never be attained. (Pråk ta-rasa Çata-düßi î 4) anarthake artha boli ku-pathete laya nå One should never mistakenly call material obstacles useful for devotional service, thereby following the wrong path. (Pråk ta-rasa Çata-düßi î 35) 216

241 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n In his Anubhåßya to verse 28 of the last chapter of Caitanyacaritåm ta (Çrî Gau îya Ma ha edition) Çrîla Bhaktisiddhånta Sarasvati ˇhåkura has also written as follows: Those who are barren of the treasure of prema, propelled by duplicity, declare to the whole world their false attainment of prema, although in reality, by an external display of prema or by announcing it to one and all, it is positively impossible for such hypocrite destitutes who are deprived of the wealth of k ß a-prema to ever attain it. To make their great fortune known to everybody, adepts of pråk ta-sahajiyåism often expose to each other insincere external symptoms of prema (such as shedding of tears). Rather than calling such hypocrite sahajiyås as premika, real çuddha-bhaktas go as far as to completely reject their association, knowing it to destroy bhakti. Çuddha-bhaktas never teach one to designate such persons as bhaktas, thus equaling them with çuddha-bhaktas. At the rise of genuine prema, the jiva hides her own glory and strives for k ß abhajana. The hypocrite pråk ta-sahajiyå party in their greed for wealth, women and fame (kanaka-kåminî-pratiß ha) offend çuddha-bhaktas by labeling them as darçanik pa ita (great philosophers), tattva-vit (ontology experts), or sükßma-darçî (acute observers), and in turn they adorn themselves with the titles rasika, bhajanånanî, bhågavatottama (uttama-bhågavata), lîlå-rasa-pånonmatta (intoxicated by drinking sweet mellows of lîlå), rågånugîya-sådhakågraga ya (the foremost aspirants on the path of rågånugå-bhakti), rasajña (the knowers of rasa), rasika-cu åma i (unsurpassed rasikas) etc. 217

242 P r a k r t a - R a s a A r a n y a C h e d i n i Having contaminated bhajana-pra ålî with the waves of their own materialistic emotions, they become attached to abominable practices; what they actually adore in themselves is pseudo-vaiß avism. These kinds of preachers go to describe apråk ta-rasa, making their respective mundane emotions a part and parcel of k ß a-sevå. Unaware of apråk ta vipralambha-rasa, they take pråk ta-sambhoga, which in essence is a perverted reflection of rasa (virasa), as actual rasa. Those who have prema never boast of their love for K ß a because the nature of pure love for K ß a is that one who has it feels that he doesn t have even a drop of it. Those who say they have prema, who say they are rasika, and who claim to be the distributors of vraja-bhåva are basically cheaters. They have cheated themselves, and they are cheating others. They have deviated from the path of our åcåryas. Çrîla Bhaktivinoda ˇhåkura in the introduction to the 4th verse of Çîkßåß aka in his Am ta-pravåha-bhåßya of Caitanya-caritåm ta states: premera svabhåva - yaha premera sambandha sei mane - k ß e mora nahi bhakti-gandha The nature of prema is such that one who has got real connection with prema will think with dainya (humility). I possess not even a trace of bhakti. The so-called preachers of vraja-bhåva are always outraged when we speak on such topics according to the standard of our åcårya Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura. The pseudo-vaiß ava says that the jungle (ara ya) is cut and now it is time to preach rasa-lîlå 218

243 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n throughout the world. But such foolish persons do not realize that they are actually living in the jungle and the weeds of misconception have overgrown their creeper of devotion. When challenged about their false conceptions, the so-called preachers of vraja-rasa become angry and say that their tears are the proof that they are absorbed in prema. Yet these socalled rasika and prema-bhaktas do not show us that they actually possess any of the other qualities of pure devotion, such as dainya (humility), etc. They only make a show of tears. In this regard, the Guardian of Devotion, Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja, has explained, By practicing, one can acquire that mental condition of shedding tears, and one can show many feats as though he were a real devotee. Merely the display of some peculiar external characteristics does not prove the presence of pure devotion. Real devotion is sudurlabha a very, very rare achievement. Pure devotion is such a rare commodity that it can hardly be attained by one days devotion per week, especially when that devotion is adulterated with the enjoying spirit and other such gross anarthas. Those who are bona-fide preachers of the religion of divine love, as inaugurated by Çrî Caitanya Mahåprabhu, do not engage in rasa-vicåra (discussion of rasa) in public. The bona-fide preacher always preaches nåma-pracåra, the glories of the Holy Name. This was emphatically stated by His Divine Grace, Çrîla B. P. Purî Gosvåmî Mahåråja: 219

244 P r a k r t a - R a s a A r a n y a C h e d i n i In your foreign countries there has appeared a party of pråk ta-sahajiyåism. And it is not a matter of inventing something what they speak is there in 10th Canto, in the works of the Gosvåmîs, Çrîla Viçvanåtha Cakravartî ˇhåkura. But the very fact of their speaking such higher topics to unprepared audiences, ignoring the glories of the Holy Name, who is the only real path to this higher lîlå, is nåma-aparådha. Mahåprabhu never did like this. He was relishing these topics with a few of His antara ga-bhaktas, and was inspiring masses to perform nåma-sa kîrtana, and He Himself performed sa kîrtana with great numbers of people. Pracåra should be nåma-pracåra. (Feb. 7, 1996, Çrîdhåma Måyåpura, Gopinåtha Gau îya Ma ha) We must be very strict and very, very vigilant about these points. That was the standard of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura and that has been followed by his most stalwart disciples, such as Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja, Çrîla B. P. Purî Gosvåmî Mahåråja. Çrîla B. D. Mådhava Mahåråja, Çrîla B. S. Gosvåmî Mahåråja, Çrîla B. P. Keçava Mahåråja, and all others. In conclusion, vraja-bhåva requires complete surrender at the lotus feet of guru and K ß a. It is not a cheap thing! It requires a life of dedication. When one comes in connection with vrajabhåva he does not go out to conduct business as usual, carrying on life without change, engaging in so many ordinary mundane activities. Vraja-bhåva means die to live, the absolute abnegation of all things mundane, and that is followed by full submission to guru and K ß a that is vraja-bhåva. Not simply singing Hindi bhajanas that is only nåmåbhåsa. It is not çuddha-nåma or pure devotion. 220

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247 Appendix: The Standard for Higher Lila by Svåmî B. B. Viß u and Svåmî B. V. Giri In recent controversies amongst some Gau îya Vaiß avas, those who present isolated and unusual examples of preaching as the rule, rather than as the exception to the proper Gau îya conception, have simply increased the level of confusion. In particular the subject of the necessity of proper adhikåra (qualifications) for hearing higher confidential topics regarding the Lord s lîlå has been greatly minimized by trying to establish the exception as the rule. The rasikas have written, The highest good can be obtained by anyone who faithfully hears k ß a-kathå from a bona-fide rasikåcårya. They then cite Çrîla Narottama Dåsa ˇhåkura in an attempt to justify the hearing of confidential lîlås by the unqualified: A person averse to hearing these lîlås will never attain perfection. I refuse to hear his name. What they fail to state, however, is that Çrîla Narottama Dåsa ˇhåkura, does not say that one who is unqualified to hear such pastimes must hear, or should hear such pastimes. Being averse to hearing the Lord s lîlås and being properly qualified to hear the Lord s pastimes are two completely different things. One rejects hearing the lîlå of 223

248 P r a k r t a - R a s a A r a n y a C h e d i n i K ß a due to the preference of being engaged in måyå, illusion, while the latter is concerned with proper qualifications before hearing the Lord s confidential pastimes so as not to make any offense. In this regard, Çrîla Bhaktivinoda ˇhåkura has stated: paramåtma-tattva-jñånai prema-rüpa prayojana, tåhå k ß a-caritre dui prakåre askita haiyåcche / såkßåt rasåsvåda anvayarüpe dainandina nitya-lîlåya påibe / tåhåi aß a-kålîya lîlå / asura-måra ådi-lîlåya vyatireka-rüpe k ß a-tattva jånå yåya / pütanå-vadha ihåte årambha haiyå kaµsa-vadha paryanta asura-vadha-lîlå / sei sab lîlå vyatirekarüpa vraje u nirgu a goloka-lîlåya abhimåna måtra-svarüpe åchhe / vastuta tåhårå tathåya nåi evaµ thåkiteu påre nå / vyatireka lîlå på he rasika çuddha-bhåva haiyå anvayalîlå-rasa åsvådana karite karite goloka darçana påiben / esthale sa kßepata ei paryanta balilåm / viçeßa yatna-pürvaka sådhaka u prema-rurukßü purußa ihå anuçîlana kariyå bujhiyå laiben / The highest knowledge is prema. This is revealed in two ways in the activities of K ß a. Directly it is obtained through the daily eight-fold pastimes (aß a-kålîya lîlå). Indirectly it is obtained through the pastimes of killing the demons, from the killing of Pütanå to the killing of Kaµsa. These pastimes exist symbolically in Vraja and only as impressions in Goloka. Actually they are not found there, and cannot exist there. Reading the indirect pastimes, the devotee can purify himself; being purified, he can taste the direct pastimes and perceive Goloka. If the aspirant for prema very carefully cultivates in this way, he will understand all these matters. (Çrî Caitanya Çîkßåm ta, Chapter 7, Part 7) 224

249 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n It is a fact that one should hear hari-kathå from a bona-fide spiritual master, but the nature of that hari-kathå depends on one s qualification. The necessity to hear does not imply that everyone, (specifically the unqualified) must hear rasa-kathå. We find no examples of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla B. P. Purî Mahåråja, Çrîla B. R. Çrîdhara Mahåråja, Çrîla B. P. Keçava Mahåråja, Çrîla B. D. Mådhava Mahåråja, Çrîla B. S. Gosvåmî Mahåråja and other stalwart disciples of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura speaking on confidential topics to open assemblies of unqualified persons. A handful of examples have been presented by the rasika camp mentioning some non-confidential pastimes of Rådhå and K ß a, that have been discussed in private conversations by our åcåryas. However, there are no examples found that support the thesis advocating the hearing of rasa-kathå by any and all audiences, irregardless of one s qualification or disqualification. The examples sited by the rasika camp are actually isolated examples and do not represent the standard rule. For a correct understanding of the standard rule for hearing rasa-kathå one should examine the preaching of Çrîla Sarasvatî ˇhåkura and that of his prominent disciples. A few note-worthy examples are sited herein: Püjala råga-patha gaurava bha ge Always keep the path of råga above one s head, at a respectful distance. Don t be bold enough to approach directly. My Guru Mahåråja s whole life in a nutshell is expressed in this, his own expression. Püjala råga-patha, the very nature of our sampradåya is this. (Çrîla Çrîdhara Mahåråja, Aug. 14, 1981) 225

250 P r a k r t a - R a s a A r a n y a C h e d i n i Püjala råga-patha gaurava bha ge. This is Bhaktisiddhåntavå î, the real existence of Bhaktisiddhånta is there. (Çrîla Çrîdhara Mahåråja, video-recording 1982) As members of the Caitanya Sårasvata paramparå, we are all followers of Çrîla Bhaktisiddhånta. As such, we cannot neglect his teachings and we must view the teachings of the previous åcåryas in light of his teachings and example. This differentiates us from the sahajiyås, who only use quotes of Çrîla Viçvanåtha Cakravartî ˇhåkura and the Gosvåmîs to advocate their unauthorized path. We must understand the commentary of Çrîla Bhaktivinoda ˇhåkura through the medium of Çrîla Prabhupåda and we must give prominence to Çrîla Prabhupåda s commentary. (Åcårya Kesarî Çrî Çrîmad Bhakti Prajñåna Keçava Gosvåmî, His Life and Teachings, chapter 4). Çrîla Gurudeva especially manifested guru-niß hå during a discussion of tattva-siddhånta with Parama Püjånîya Yatiråja Çrîla Çrîdhara Gosvåmî Mahåråja. On that occasion, he said, I don t recognize the path of the previous Gosvåmîs. I simply accept Jagadguru Çrîla Prabhupåda s line of thought as unerring truth, and I will try to know and understand the previous Gosvåmîs through Çrîla Prabhupåda s vision. I will first accept the excellence of his explanations and commentaries. Åcåryera jei mata sei mata såra. The order of the guru is the active principle in spiritual life. (Caitanyacaritåm ta, Ådi 12.10). And anya åra jatat mata jauka charåkhåra. This is my conception. (Åcårya Kesarî Çrî 226

251 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Çrîmad Bhakti Prajñåna Keçava Gosvåmî, His Life and Teachings, chapter 4, p. 336). In his lecture, Çuddha o Viddha Bhakti, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has commented: atyanta guhyadapi guhya råi-kånura rasa-ga era padåvalî yadi åmådera mata lampa a-vyakti hå e-båjåre ghå e-vå e-må he yå ratå ra kåce ga a vå var ana kare, tabe ki uhå-dvårå jagaj-jañjåla upasthita haya nå? båhya-jagatera pratîti prabala thåkite åmarå ye yåjana karitece baliyå abhimåna kari, tåhå nirathaka / åmåra ki leçamåtra-o bhagavånera janya anuråga haiyåcche? ekbåra nißkapa e antaråtmåke jijñåså karile bujhå yåya / ihå dvårå balå haitecche nå ye, bhajanera kriyå chå iya dite haibe/ balå haitecche ye, adhikåranuyåyî krama-pathånusåre agrasara haite haibe / The songs of Råi-Kånu s dealings with Each Other (rasa) are the greatest secret of all secrets. If those who are lascivious as ourselves go to sing or describe them in markets and bazaars, ghå as, roads and fields to each and everybody, won t it bring nothing to the world but unwanted rubbish? Whatever worship we boast of while our perception of the external world is still strong, is useless. Have I acquired a drop of at least anuråga for Bhagavån, genuine desire to give pleasure to His senses? This question we should ask our inner self at least once and without deceit, then everything will become clear. By that it is not intended to say that we are to give up bhajanakriyå for good. It is intended to say that one should follow the gradual path of progress according to one s adhikåra (qualification) (Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura, Çuddha o Viddha Bhakti, April 20, 1926). 227

252 P r a k r t a - R a s a A r a n y a C h e d i n i All these days we have not spoken about lîlå. Why? Because this is our most confidential asset. This is our only sådhya (perfection). But, one should not make the mistake of thinking that anartha-niv tti (overcoming impediments such as lust and greed) is the prayojana (goal of life). One thinking like this will never enter into artha-prav tti (acquiring one s actual need). For this reason, I will begin speaking about aß a-kålîyalîlå. I know that you are not ready to hear it. But we should know such a transcendental ideal exists within the realm of devotion. This is why anartha-niv tti is essential. After the realm of anartha-niv tti is arthaprav tti, pure conjugal service to Rådhå and K ß a. This is transcendental reality. If we do not know of this transcendental realm, then all of our efforts may end in nirviçeßa-våda (impersonalism). Do not let your day pass in trying for anartha-niv tti. Artha-prav tti is also necessary. Anartha-niv tti is necessary until arthaprav tti has started. When artha-prav tti is present then anartha-niv tti becomes unimportant artha-prav tti becomes prominent. Those who have chanted hari-nåma for fifteen or twenty years should know such things. The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, åpanå bhajana-kathå, nå kahibe jathå-jathå, One should not reveal one s bhajana to others. If we disregard this instruction of our previous åcåryas then there may be a permanent fall from the realm of devotional service. (Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, from an article in The Gau îya, 1934) 228

253 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n It is clear from this statement of Sarasvatî ˇhåkura that one should hear high topics; indeed, one must hear such topics. But one must be qualified first, as stated clearly by Çrîla Sarasvatî ˇhåkura, by fifteen or twenty years of (purely) chanting the Holy Name and most of his disciples were required to chant 64 rounds every day. Furthermore, Çrîla Sarasvatî ˇhåkura explains, The beginners need not hear these topics or they will misunderstand. How can this be interpreted in any other way? Devotees should know such a transcendental ideal exists within the realm of devotion and as emphasized by Sarasvatî ˇhåkura, anartha-niv tti is essential to enter that plane. The followers of the rasika camp claim that the only qualification necessary is lobha (greed). This is true, but it must be actual lobha, which is not a cheap thing. One must be cautious to not mistake mere enthusiasm to hear the confidential lîlås as actual lobha. Imitation of lobha does not mean that one actually has lobha. Çrîla B. P. Purî Gosvåmî comments: The awakening of greed (lobha) which qualifies one for rågånugå-bhakti is not to be taken cheaply, as if easy to attain. (Art of Sådhana. Chapter 14.) Çrîla Bhaktivinoda ˇhåkura also makes a similar statement: On the path of råga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted råga is real råga. Finally, material association turns that råga into material attraction and causes falldown of the jîva. (Daça-müla Tattva) 229

254 P r a k r t a - R a s a A r a n y a C h e d i n i One who actually has real greed for hearing hari-kathå will reject all mundane activities and engage solely in bhajana. It has been observed, however, that a vast majority of the modern day practitioners of rågånugå-sådhana are not inclined to give up their many mundane attachments and enjoying mentality. Rather than dedicating themselves to a surrendered life of sevå (service), we find that their hearing of hari-kathå is done in a mood of enjoyment, for their own pleasure, and is irregularly performed. When there is the occasional arranged program they come, otherwise material life goes on. Çrîla Bhaktivinoda ˇhåkura further explains real lobha as follows: On attaining greed for the mood of the vrajavåsis, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation. (Daça-müla Tattva) In the vaidhi-bhakti process, following this gradual method, attainment of bhåva takes a long time. However, if greed for the mood of the vrajavåsis develops, the material desires are quickly destroyed, since no other desires have a place. Along with greed for K ß a simultaneously arises bhåva. (Daça-müla Tattva) Çrîla B. P. Purî Gosvåmî quotes Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura in this regard: 230

255 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura Prabhupåda explains that only after one s mind and intelligence are purified by the chanting of the Holy Names can one hear about K ß a s form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in rågånugå-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing K ß a s lîlå while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the Divine Couple and service for Them in the spiritual abode. (Art of Sådhana, Chapter 14.) We have seen on numerous occasions where, in the attempt to cultivate rågånugå-bhakti, the proper measure of discretion has been neglected. Sadly, in the rasika assemblies the unqualified persons are being encouraged to unhesitatingly ask questions about highly confidential subject matters. Unfortunately, in some of these assemblies the love pastimes of Rådhå-K ß a are sometimes being discussed, even up to the point of nudity in the lîlå. This is indeed a gross violation of the confidentiality of the Supreme Lord s pastimes. The confidentiality of Rådhå-K ß a lîlå is never to be breached. If it is, as is sometimes improperly done, then a great offense is committed. Qualified devotees never discuss the Lord s confidential lîlås in a public forum. That is the Gau îya sampradåya standard. 231

256 P r a k r t a - R a s a A r a n y a C h e d i n i Although in many of his works, Çrîla Bhaktivinoda ˇhåkura has written in great detail on the necessity of engaging in rågånugåsådhana, he has also stipulated what are the qualifications to do that as follows: erüpa sabhåy åmi tåhå vyakti karile anadhikårîr pakße viçeßa ama gala haite påre / ucchiß hita satya-samüha ucchapadasta nå haile labhya haya nå / yemata samasta vijñåna-çåstre kramaça ucchajñåner udaya haya, tadrüpa bhakti-çåstrer u ucchådhikåra-krame gu ha-tattve pråpti haiyå thåke / If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification. (Çrîla Bhaktivinoda ˇhåkura, Prema Pradîpa, Tenth Ray) sajåtîyåçaya-snigdha sad-goß hî vyatîta rasålåpa kariben nå / vaiß ava jagatsam ddhi sambandha bhakta-sa ga vyatîta janya sa ga kariben nå / One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement. (Çrîla Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm ta Chapter 3. Part 2) itara vißaye vairågya pråpta jåta-prema lokeråi rasådhikårî / yåhårå ekhana paryanta çuddha-rati u ja a-vairågya låbha kare nåi, tåhårå rasådhikåra janya viphala ceß å karite gele rasake sådhana baliyå kadåcåre prav tta haibe / jåta-prema purußer ye bhåva sahajei haiyåcche, tåhåi rasa / rasa-vicåra kevala ei rase ki ki bhåva ki prakåre 232

257 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n saµyojita åcche, tåhåra viv tti måtra / rasa sådhanå ga naya, ataeva yadi keha balen, åisa tomåke rasa-sådhana çîkßå dei, se kevala tåhåra dürttata vå mürkhatya måtra / Those who have attained the level of prema and are completely detached from worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the level of prema is called rasa. The discussion of rasa is only a description of how the various elements combine in the different rasas; it is not a part of sådhana. Therefore, if anyone says that he will teach you the sådhana of rasa, he is an impostor or a fool. (Çrîla Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm ta, Chapter 7, Part 1) ei raser anadhikårî ke? anadhikårîke hari-nåma dåna karå yerüpa aparådha ei rasa-vißaya tåhåra nika a vyåkhyå karåu tadrüpa aparådha / Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain the rasas to an unqualified person. (Bhaktivinoda ˇhåkura, Jaiva Dharma, Chapter 28) ei dainandinî apråk ta rådhå-k ß a-nitya-lîlå på ha karibår sakaler adhikåra nåi / ihå paramådbhüta rahasya viçeßa gopane råkhå kartavya / yini ihåra adhikårî nana, tåhåke ei lîlå çrava a karåna ihabe nå / ja a-bandha-jîva ye paryanta cinta-tattve råga-mårge lobha pråpta nå hana, se paryanta tåhåra nika a ihate ei lîlå-var ana gupta råkhå kartavya / nåma-rüpa-gu a lîlår apråk ta-tattva arthåt çuddha- 233

258 P r a k r t a - R a s a A r a n y a C h e d i n i cinmaya-svarüpa ye paryanta h daye udita nå haya, se paryanta ei lîlå çrava er adhikåra haya nå / anadhikåri-ga a ei lîlå på ha kariyå kevala måyika-bhåve ja iya strî-purußa-sa gamådi dhyåna karata apagati låbha kariben / på haka mahåçaya-ga a såvadhåna ihayå nårader nyåya apråk ta ç gå-rasaµskåra-låbha kariyå ei lîlåya praveça kariben / Not everyone is qualified to read the daily pastimes of Rådhå and K ß a. It is esoteric knowledge of great wonder which must be kept secret. One should not let those who are not qualified hear these topics. As long as the soul has not attained greed for the spiritual world on the path of råga, the description of these pastimes must be kept hidden from him. As long as the person has no realization of the pure spiritual nature of the transcendental Name, form, qualities and pastimes of K ß a, he has no qualification for hearing these pastimes. Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and female, under the influence of måyå, and by this he will become degraded. The reader, with great care should attain initiation into the ç gåra-rasa like Nårada, and then he can enter the pastimes. (Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm ta, Chapter 6, Part 6) ei madhura rasa-vicåre åmi adhika pramå a saµgraha kari nåi/ kenanå yåhårå ihåte praveça karibår adhikåra påiben, tåhårå ei raser sakala kathå çrî ujjvala-nîlama i granthe evaµ jaiva-dharme dekhiyå laiben / These topics are more elaborately described in Ujjvalanîlama i and Jaiva Dharma. By consulting those books the qualified person can realize their nature. For fear of 234

259 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n offense by unqualified persons nothing more will be said here. (Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm ta, Chapter 7, Part 7) ye sakala vyakti sthüla-dehagata ye sukhake bahumånana karata cinmaya dehagata ei sakala ånanda-vaicitrya avagata hana nåi, tåhårå e saba kathår prati d ß ipåta, manana u alocana kariben nå / kenanå, tåhå karile ei sakala var anåke måµsa-cåramagata kriyå mane kariyå haya açlîla baliyå nindå kariben, naya ådara kariyå sahajiyå-bhåve adha patana låbha kariben / People who have strong attraction for gross material pleasure and cannot understand these topics should not read, think of, or discuss these topics of rasa, because they will think that these are all material activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyås. (Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm ta, Chapter 7, Part 7) madhura-bhakti-raske mukhya bhakti-rasa balen / ja a-rasa-åçrita buddhi îçvara-parayå a haile niv tti-dharma låbha kare, åvåra ye paryanta cidraser adhikårî nå haya, se paryanta tåhåder prav tti sambhave nå / sei sakala loker ei rase upayogîtå nåi / madhura-rasa svabhåvata duruha / adhikårî sahaje påoyå yåya nå baliyå e rasa gü ha rahasya-rüpe gupta råkhå ucita / etannibandhana ei sthåle madhurarasa svabhåvata vist ta ga haile u sa kßepe var ana karibe/ A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to 235

260 P r a k r t a - R a s a A r a n y a C h e d i n i understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view. (Bhaktivinoda ˇhåkura, Jaiva Dharma, Chapter 30) adhikåra-hîna-jana-ma gala cintiyå kîrtana korinu çeßa kåla vicåriyå Considering for the benefit of those who have no qualification for hearing about such things, I have thus ended my kîrtana here. (Bhaktivinoda ˇhåkura, Kalyå a Kalpataru 4.5-8) In the biography of Çrîla Gaura-kiçora Dåsa Båbåjî Mahåråja, the following is written: Whoever s heart is free from the modes of material nature, such that no type of material lust can come, is the only person who is always engaged in determined devotional service unto the Vaiß avas. This type of person, free from all impediments in devotional service, in their hearts the sprout of love of Godhead can actually take place, by hearing about the pastimes of the Lord. But those who have some materialistic desires within their hearts, if they hear pastimes of Rådhå and K ß a, then as a result of that, within their hearts, the seed of material lust will manifest. Acting as if they are hearing the pastimes of Rådhå and K ß a, their material lust simply only grows and grows. (Çrî Çrî Gaura-kiçora Lîlåm ta-laharî) When there is rain, weeds grow very quickly. Carefully planted seeds can also grow, but some are destroyed prematurely by a heavy downpour. By hearing a 236

261 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n discourse about K ß a and His pastimes, the seeds of love for K ß a bud forth in the heart of those persons who are pure, devoid of material desires and sincerely dedicated to the service of the spiritual master and the Vaiß avas. Those in whom the seed of lust is found, however, will immediately become lustful upon hearing of the sportive pastimes of Çrî Çrî Rådhå-K ß a. By pretentiously hearing the pastimes of Rådhå-K ß a, their lust becomes inflamed. The consciousness of the conditioned living being is covered by lust, and thus they take the transcendental pastimes of Rådhå-Govinda to be the libidinous exploits of a mundane hero and heroine. Those who assume that, because they have faith in the pastimes of Rådhå and K ß a, they are able to experience the transcendental nature of those pastimes, are unaware of their own carnal desires, being overwhelmed by the illusory energy. You cannot understand from their utterances whether the pastimes are transcendental or whether they have proper regard for the pastimes. (Çrî Çrî Gaura-kiçora Lîlåm ta-laharî) Also Çrîla Çrîdhara Mahåråja explains in Follow the Angels: Our Guru Mahåråja wrote several poems, one of which is Pråk ta-rasa Çata-düßi î, A Hundred Defects in the Sahajiyå Conception. The defects are innumerable, but our Guru Mahåråja put forward a hundred points of the defects in their process of advancement. Mainly they are very easy purchasers. They are not prepared to pay the real price. A few important excerpts from Pråk ta-rasa Çata-düßi î are presented here: 237

262 P r a k r t a - R a s a A r a n y a C h e d i n i anartha thåkåra kåle rasa-gåna kore nå anartha thåkåra kåle siddhi-labdha bole nå While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that siddhi has been attained. anartha thåkåra kale lîlå-gåna kore nå anartha-niv tti-kåle nåma ja a bole nå While still contaminated with anarthas, one should never sing songs about the Lord s confidential pastimes. After these impediments are purified (anartha-niv tti), one never speaks of the Holy Name of K ß a as if it were a mundane sound vibration. adhikåra avicåra rüpånugå kore nå anartha-anvita dåse rasa-çîkßå deya nå The followers of Çrîla Rüpa Gosvåmî are never neglectful in assessing anyone s spiritual qualifications. The followers of Çrîla Rüpa Gosvåmî never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows. asakta komala-çraddhe rasa-kathå bole nå anadhikårîre rase adhikåra deya nå A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee 238

263 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it. vaidha-bhakta-jane kabhu rågånugå jåne nå komala-çraddhake kabhu rasika to jåne nå Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the rågånugås, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows. svalpa-çraddha-jane kabhu jåta-rati måne nå svalpa-çraddha-jane rasa upadeça kore nå Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows. anartha-viçiß a çîßye rasa-tattva bole nå The disciple who is still contaminated with these impediments (anarthas) is never taught the science of intimate devotional mellows (rasa-tattva). jata-rati prau a-çraddha-sa ga tyåga kore nå komala-çraddhere kabhu rasa diyå seve nå 239

264 P r a k r t a - R a s a A r a n y a C h e d i n i When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it. nåma k på nå korile lîlå çunå jåya nå Without first receiving the mercy of the Holy Name, one should never listen to recitations of K ß a s confidential pastimes. vyavahita lîlå-gåne kåma düra haya nå aparådha-vyavadhåne siddha-deha påya nå One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, one s eternal spiritual body (siddha-deha) will never be attained. In the following letters, appearing in the book Prabhupåder Patravalî, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura clearly defines the path to attain råga-mårga: åpnåra påtre çåstra-såra-sa graha darçana kariyå ba i ånanda låbha karilam. ei sakala kathå cinte båla kariyå ålocanå karilai jånite påriben ye, ålaya haite jåta tra ca e påkå-buddhi prak ta praståbe phalapradåne asamartha haya / åmarå kßudra jîva, vidhi-pather pathik; tabe råger virodhî nahi / råger kathå ba a, tabe åmåder mukhe uhå çobhå påya na / cho a mukhe ba a kathå çunile bhajanånurågi-ga a håsya kariyå u åiyå diben / 240

265 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n k ß a ki vastu, tåhå yåhåra upalabdhi haya nåi, tåhåra anuråga-pathe unnatadhikåra pråptir ceß å-ålasya jñåpak; ihåi mahåjana-ga a pade pade boliyåcen / çrî bhagavån-nåma u bhagavån eki vastu / yåhåder nijer bandavicåre nåma-nåmîte bheda buddhi åcche, tåhåder anartha-niv ttir janya bhajana-kuçala janer sevå karå nitasta åvaçyka; ihå dekhåibår janya çrî gaurasundarer pårßad-bhakta-ga a tåhå var ana karen / totåpå hîr nyåya åmarå yadi uhå åu åyite yåi, tåhå haile loke åmådigke pråk tasahajiyå baliya nirdeça pürvaka åmåder åtmastaritå kåmåiyå dibe / pråk ta sahajiyå-ga a ei rüpa durgatipakße üriyå giyåcche baliya sei sakala pa ke gauriva sîdati dalke rågånugå-bhaktir mahimå pradarçana karite haile svayaµ bhajanacatura haiyå apararer ma gala vidhåna karite haya / sutaråµ likhita kathåguli åpani bhålo kariyå bujhibår yatna kariben / bhajana bahirer vå loka dekhåibår vastu nahe / ucchaihsvare hari-nåma kariben, tåhå haile ålasyarüpa bhoga åmådigke gråsa karite paribe nå / I was extremely glad to see in your letter the very gist of all the sayings of çåstra! After deliberating over the matter nicely in your heart you will find out that precocious thinking born of laziness can bear no real fruit. We are tiny jîvas, traversing the path of vidhi, yet we are not inimical to råga. Råga-kathå is high, but in our small mouth it doesn t look nice. Hearing such high words from our little mouth, devotees whose life and soul is bhajana will laughingly push us away. Having no idea of Who is K ß a, one s trying to raise oneself up onto the path of råga exposes his laziness; Mahåjanas proclaim this at every step. 241

266 P r a k r t a - R a s a A r a n y a C h e d i n i Çrî Bhagavån and the Name of Bhagavån are one entity. One who has conditioned perception of difference between nåma and nåmî is utterly required to serve devotees accomplished in bhajana for rectification of one s anarthas; to demonstrate this, the eternal associates of Çrî Gaurasundara have described the kind of bhajana such devotees engage in. If we go to repeat it like parrots, people will designate us as pråk ta-sahajiyås and thus bear down our self-assurance. But if we want to show all these pråk ta-sahajiyås mired in their misconceptions the real glory of rågånugå-bhakti, we have to learn the art of bhajana ourselves and only then try for others eternal benefit. So try to carefully understand what is written. Bhajana is nothing external nor any means for showing off. Loudly call out nåma, then the spirit of enjoyment in the form of laziness won t be able to swallow us. åpnåra 24çe tårikher patra påiyå samåcåra jñåta hailåm / åpni v ndåvane giyå vaiß ava-ga er nika a ye aß a-kålîya-lîlå-smara ådir vißaya jñåniyåchen, uhå ådara îya, sandeha nåi / kintu yebhåve e sakala vißaya anarthamayî avaståya dhåra å karå haya, vißaya i serüpa nahe / çrî hari-nåma g ha a karite karite se-sakala vißaya vyaktiviçeßa jñånite påren, uhåi svarüper paricaya / anartha-niv tti haile svarüpa uddhudh haya / svarüper udbodhane nityapratîti åpnåte åsiyå upasthita haya / uhå keha kåhåkeu kapa atå kariyå çîkßå deya nå vå nir aya kariyå deya nå / tabe nißkapa acite pracur hari-nåma karite karite ye upalabhdir vißaya haya, tåhå sådhu-gurur påda-padma nivedana kariyå sei vißayer dhåra å çuddha u samartana kariyå lite haya / uhåi ekådaça prakåra svarüper paricaya / nånå sthåner avivecaka guru-ga a ye-sakala kathå ayogaya sådhaker upara k trimabhåver cåpåiyå dena, 242

267 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n uhåke siddhir paricaya balå jåya nå / jini svarüpa-siddhi låbha karen, tini e sakala paricaye svata siddhi paricita hana evaµ çrî-gurudeva sei sakala vißaye bhajanaonntir såhåya kariyå thåken måtra / åmåra ei vißaye adhika vaktåvya nåi / sådhaker siddhir unnatikrame ei sakala kathå svåbhåvikî bhåve akapa a sevonmukha h daye prakåçita haya / I have noted your letter dated the 24th. The aß a-kålîyalîlå about which you have heard from the Vaiß avas in V ndåvana should be highly regarded no doubt. But the way in which these pastimes are conceived of in the contaminated state is totally corrupt. Some fortunate individuals are capable of knowing these things after chanting for a long time, for that is the identity of the true self. But it can only be known after one is freed of mental contaminations. With the awakening of this spiritual identity, one automatically has constant cognition of his spiritual form. Those who say that they can teach or reveal this identity are practicing a kind of deception; it cannot be done. On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or advanced devotees and ask for it to be confirmed and purified by them. The spiritual identity has eleven aspects (ekå-daça-bhåva). There are many cases of unscrupulous gurus who artificially force-feed these designations on unqualified practitioners, but we cannot call this the mark of spiritual perfection. Those who have achieved the perfection of being fixed in their spiritual identity (svarüpa-siddhi) have attained such a realization through internal revelation and the spiritual master s only involvement in these matters is to help the further advancement of a disciple. As a practitioner 243

268 P r a k r t a - R a s a A r a n y a C h e d i n i progresses toward spiritual perfection, all these things are revealed naturally within the heart that sincerely seeks service. jåhåte çrî-nåmer k på haya, sarvatobhåve çrî-nåmer nika a båhåi pråthanå kariben / aß a-kåla-lîlå smara a prabh ti anartha-bukta avasthår k tya nahe / kîrtana-mukhai çrava a haya evaµ smara er suyoga upasthita haya / sei kålai aß a-kåla-lîlå-sevår anubhüti sambhava / k trim-vicåre aß a-kåla smara a karite nåi / We should constantly pray to the Holy Name for His mercy. One who is still in a contaminated state should not engage in smara a of the daily cycle of the Lord s pastimes (aß a-kålîya-lîlå). When we engage in chanting the Holy Names, we are simultaneously engaged in hearing and the opportunity for remembering is included in that. One should not engage in aß a-kålîya-lîlå-smara a on false premises. çrî nåma graha a karite karite anartha apasårita haila çrî nåmai rüpa, gua, u lîlå åpnå haite sphürti haibe / ceß å kariyå k trim bhåve rüpa, gu a, u lîlå smara a karite haibe nå / There is no point in making a separate effort to artificially remember the Lord s form, qualities and pastimes. The Lord and His Name are one and the same. This will be understood clearly when the coverings in our hearts are removed. By chanting without offenses you will personally realize that all perfections come from the Holy Name. 244

269 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n It is also interesting to note that in an old copy of Jaiva-dharma published by the Gau îya Vedånta Samiti, in 1953 Çrîla Kesava Mahåråja writes in the introduction: çrîla prabhupåder vicåra-dhårå anusåre, bhajane kiñcit unnat-adhikåra låbh nå karå parjanta rasa-vicåre kåhåra-o praveça karå ucit nahe / çrîla prabhupåda bhåi sahajiyå, pråk ta-rasa-çata-düçanî o anyånya båhu prabandhådir madhye ihå suspastabhåve vyakta kariyåchen/ athaca etadin jåvat anadhikårî byaktir nika e-o rasa-vicåra-sambalita ei jaiva-dharma -grantha-khåni samarpana karite haiyåche/ ihå çrîla prabhupåder vicåra-dhårår anukül nahe/ daivåt tåhår aikåntika preranå-krame tåhåra-i mano bhîß a pürana-kalpe, çrîla håkura bhaktivinoder k på-katåkßa-låbhåçåy, tåhår nija-janer preranåy ihå tin-bhåge vibhakta haiyåche/ rasa-vicåra-mülak t tîya kha a åmrå anadhikårî sådhåraner nika a arpan karite icchå kari nå/ tajjanya, atyanta durmmülyer batsare såmånya pac-tî mudrå graha a kariyå-i 1-m,o 2-ya kha a ekatre pradatta haibe/ According to Çrîla Prabhupåda s line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Çrîla Prabhupåda has expressed this very clearly in such works as Bhåi Sahajiyå, Pråk ta-rasa Çata-düßi î and many other essays. Nevertheless, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Çrîla Prabhupåda s understanding, this is detrimental. Being the worthy recipient of Çrîla Bhaktivinoda ˇhåkura s merciful glance, and being destined with an increasingly intense desire to fulfill his innermost wishes, he has divided the book into three 245

270 P r a k r t a - R a s a A r a n y a C h e d i n i sections for his followers. According to his desire we will not be selling the third volume, viz. rasa-vicara to the unqualified public. The first two volumes will be available for a symbolic price. In his introduction to Professor N. K. Sanyal s book, Sree Krishna Chaitanya, Çrîla Sarasvatî ˇhåkura writes as follows: One who presumes to instruct others without himself realizing the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudo-guru. It is necessary by all means to renounce the guidance of such a guru. Those who, falling into the clutches of the pseudo-guru by neglect of the proper exercise of their judgment, deceive themselves by consenting to adopt the higher grade of worship to which they are not entitled, fall under the category of the third class of offenders described above. But those who, even after becoming aware of their unfitness, persist in practicing the higher method of worship, hoping thereby to gain honour and wealth for themselves, commit the offense of religious hypocrisy. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for K ß a. These hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudo-renunciation. Those persons who choose to show their regard for these arrogant persons in consideration of the external marks exhibited by them, failing to attain the 246

271 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n favour of K ß a, only prove to be thorns in the sides of the people of this world. Those who are proclaimed as rasika-gurus as well as their followers, often quote the famous vikrî itaµ verse of Çrîmad Bhågavatam (vikrî itaµ vraja-vadhübhir idaµ ca viß o ) to support their engagement in hearing the råsa-lîlå pastimes of Rådhå-K ß a. The assumption of these rasika camps is that even if they are contaminated with lusty desires within their hearts, they will nonetheless be able to relish the Lord s råsa-lîlå if they simply hear from a rasikåcårya. Although these rasikas have presented their arguments in an apparently scholarly manner, they nonetheless grossly neglect the mood of our åcåryas and especially that of Çrîla Bhakisiddhånta Sarasvatî ˇhåkura. Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has written further as follows: It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase. There are not a few dupes (duplicates or imitators) of their empiric scriptural erudition. These dupes have their admiring under-dupes (followers). But the mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves. (The Harmonist, December 1931, vol. XXIX No. 6) 247

272 P r a k r t a - R a s a A r a n y a C h e d i n i Deliberating upon the vikrî itaµ verse, Çrîla Bhaktisiddhånta Prabhupåda writes in his Anubhåßya commentary to Caitanyacaritåm ta, Antya-lîlå 5.45: ye vyakti çrîmad bhågavata-var ita k ß era apråk ta rasådi-madhuralîlå nijera apråk ta-h daya-dvårå viçvåsa kariyå var ana karena vå çrava a karena, tåhåra pråk ta manasija kåma sampür a-rüpe kßîna haiyå yåya / apråk ta k ß a-lîlåra vaktå vå çrotå apråk ta-råjye-i nijera astitva anubhåva karåya prak tira gu a-traya tåhåke parabhüta karite samartha haya nå / tini ja e parama nirgu a-bhåva-viçiß a haiyå acañcala-mati evaµ k ß a-sevåya nijådhikåra bujhite samartha / pråk ta-sahajiyå-ga era nyåya ei prasa ge keha yena e-rüpa mane nå karena ye, pråk ta-kåma-lubdha jîva sambandha-jñåna låbha karibåra parivartte pråk ta-buddhi-viçiß a haiyå nija-bhogamåyå råjye våsa karata sådhana-bhakti parityåga-pürvaka k ß era råsådi apråk ta vihåra vå lîlåke nija-sad ça pråk ta-bhogera ådarsa jåniyå, tåhåra çrava a o kîrtanådi karile-i tåhåra ja a kåma vinaß a haibe / ihå nißedha karibåra janya-i mahåprabhu viçvåsa -çabda-dvårå pråk tasahajiyå-ga era pråk ta-buddhi nirasana kariyåchena / A person who hears or describes the råsa-lîlå and other such pastimes as found in the Bhågavatam, living them in his transcendental heart, then finds the material desires for sensual pleasure wane to nothingness. Because K ß a s pastimes are transcendental, one who hears or speaks about them enters into that transcendental domain where the material qualities can no longer influence him. Even while in contact with matter, he is unaffected; his mind remains calm and steady. He is able to understand his own qualifications to serve K ß a. No one should think, as do the pråk ta-sahajiyås, that an ordinary living entity will overcome lust by hearing and chanting these pastimes if he is filled with contaminations 248

273 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n like lust and greed, if he avoids accumulating the appropriate knowledge of the relationships between matter, the individual soul and the Supreme Lord, if he remains fixed in a subjective world centered on his own sensual pleasures, if his intelligence continues to be permeated with material conceptions, if he neglects all the purifying activities of devotional service in practice, and especially if he takes the spiritual love affairs of the Supreme Lord to have the same kinds of sensual motivations that he himself experiences. For this reason, Mahåprabhu emphasized the word faith (viçvåsa) in order to forestall such sahajiyå arguments. (Anubhåßya, Cc. Antya 3.45). The members of the rasika camp have taken exception to our statement that one must first come to the stage of anartha-niv tti before hearing rasa-kathå. However, our statement is supported by Çrîla Bhaktisiddhånta Prabhupåda s definition of çraddhånvita. In the word for word translation to Caitanya-caritåm ta, Antya 3.45, Sarasvatî ˇhåkura has said that çraddhånvita means aspiring for service with an unflinching purified heart, çraddhåya apråk ta-suh viçvåsena yukta sevonmukha san. It should also be mentioned that Çrîla Sarasvatî ˇhåkura has stressed that the word dhîra refers to one who has mastered the six urges of the senses, ßa -vegajayî acañcala rågånugå gosvåmî. Çrîla Çrîdhara Mahåråja also confirms this as follows: In his writings, Çrîla Jîva Gosvåmî has laid stress on the word dhîra, meaning self-controlled. To hear these elevated subjects, one must enter into the culture of sense-control, otherwise he will be destroyed. (The Hidden Treasure of the Sweet Absolute, verse commentary) 249

274 P r a k r t a - R a s a A r a n y a C h e d i n i Çrîla B. P. Purî Gosvåmî Mahåråja further explains his Guru Mahåråja s teachings on this point: In Çrîla Viçvanåtha Cakravartî ˇhåkura s commentary to the above verse (vikrî itaµ vraja-vadhübhir idaµ ca viß o ) from the råsa-lîlå, it is written: ata eva çraddhånvita iti çåstråviçvåsinaµ nåmåparådhinaµ premåpi nå gikarotîti bhåva ayaµ çrî-råsa çrîr api nåpa yam/ çåstra-buddhi-vivekådyair api durgamam îkßyate gopînåµ rasa-vartmedaµ tåsåm anugatîr vinå The word çraddhånvita indicates that ecstatic love for K ß a does not come to those who do not believe the scriptures or who persist in committing offenses against the Holy Name. Thus even Lakßmî cannot enter into this rasa-dance. Without exclusively following in the footsteps of the gopîs, even those who believe in the scriptures and the very intelligent cannot enter onto this most difficult path of sacred rapture chalked out by the gopîs. For this reason, our most revered Çrîla Prabhupåda never approved of open discussion by the unqualified of the divine rasa, which is beyond the attainment of even Brahmå, Viß u and Çiva, and always gave priority to the chanting of the Holy Name. The unique characteristic of Çrîla Prabhupåda s preaching was that even though he often spoke about the highest realms of devotional perfection, he always took 250

275 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n care that none of his disciples got ahead of themselves and skipped necessary intermediate steps in the stage of practice to engage in anadhikåra-carcå (discussion of matters for which one is not qualified). If one attempts the cultivation of råga-mårga prior to gaining the proper qualifications for such a practice and at the same time pays less attention to the chanting of the Holy Names, he is like a person who tries to pick the fruit without climbing the tree. He will only get the damaged fruit that has fallen to the ground. Prabhupåda characterised those who engaged in such anadhikåra-carcå as pråk ta-sahajiyås and rebuked them for their entering into realms for which they were not qualified. (Of Love and Separation, Chapter 3) Elaborating on the word var ayet (performing sa kîrtana following the path of the rüpånugås, viz. the Holy Name, then qualities, then pastimes etc.), Çrîla Purî Mahåråja explains in several articles as follows: In Bhakti-sandarbha, Çrîla Jîva Gosvåmî outlines the process to spiritual realization: prathamaµ nåmna çrava am anta kara a-çuddhyårtham apekßyam / çuddhe cånta -kara e rüpa-çrava ena tad-udaya-yogyatå bhavati / samyag-udite ca rüpe gu ånåµ sphura aµ sampadyate / sampanne ca gu ånåµ sphura e parikara-vaiçiß yena tad-vaiçiß yam sampadyate / tatas teßu nåma-rüpa-gu a-parikareßu samyak sphuriteßu lîlånåµ sphura aµ suß hu bhavati / First it is expected that one should hear the Lord s Names in order to purify the heart. Once the mind and 251

276 P r a k r t a - R a s a A r a n y a C h e d i n i intelligence have been purified in this way, one can hear about K ß a s form, through which one s qualification to visualize it is obtained. When the form of the Lord has been clearly visualized, one can experience His qualities. Once these have been clearly understood, one develops one s own individual spiritual characteristics through the particular characteristics of the Lord s associates. Thus, once the Name, form, qualities and associates of the Lord have been realized, a clear realization of K ß a s activities will follow. (Krama-sandarbha commentary to Bhag ) Some unscrupulous characters take this verse (vikrî itaµ vraja-vadhübhir idaµ ca viß o ) and others like it to mean that they can neglect the chanting of the Holy Names and spend their time in hearing and discussing the erotic pastimes of the Lord such as His råsa-lîlå. These misguided souls think that by hearing about K ß a s råsa-lîlå, in a state of material contamination, they can become purified and thus qualified for rågånugå practice. However, if one does not seek the mercy of the Holy Name first, but artificially tries to appropriate the right to engage in such practices, he is like a pumpkin that ripens too quickly and bursts he inevitably falls down. (Article from Caitanya-vå î 18.11, Feb. 1978) K ß a s pastimes with the gopîs are incomprehensible to someone who depends on scriptural injunctions and logical arguments to engage in devotional service; one has to follow the transcendental path of the gopîs themselves. These are the indications found in the Bhågavata in the verse beginning with vikrî itaµ vraja-vadhübhir idaµ ca viß o,

277 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The most merciful and worshipable Çrîla Prabhupåda was so kind that he advised conditioned souls like ourselves, whose hearts are filled with all kinds of unwanted desires, to avoid prematurely getting involved in discussing such topics and to simply throw ourselves at the mercy of the Holy Name. The idea is that one should harbor the powerful desire to attain that goal (on the theory that one attains the perfection one seeks yad çi bhåvana yasya siddhir bhavati tad çi) and chant the Holy Name according to the spiritual master s instruction. If we cannot follow Çrîla Prabhupåda s instruction to chant 100,000 Names every single day without offenses, even a fourth of that amount has a positive effect and quiets the mind. And yet there are those who do not even chant that amount and still think that they can engage in discussions of the Lord s divine pastimes in the hope of being able to relish them. This is pure arrogance! (Of Love in Separation Meditations on My Divine Master) Our most worshipable spiritual master Çrîla Prabhupåda often quoted Jîva Gosvåmî from the Bhakti Sandarbha: First it is expected that one should hear the Lord s Names in order to purify the inner self. (prathamaµ nåmna çrava am anta kara a-çuddhyårtham apekßyam). Prabhupåda explains that only after one s mind and intelligence are purified by the chanting of the Holy Names can one hear about K ß a s form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, 253

278 P r a k r t a - R a s a A r a n y a C h e d i n i may prematurely go to a pretender guru to take initiation and instruction in rågånugå-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing K ß a s lîlå while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the Divine Couple and service for Them in the spiritual abode. The sådhya-sådhana-tattva is fully expained in the teachings of Råmånanda Råya, but it is clear from the words of Çrîla Prabhupåda mentioned above that the practices that lead to the supreme goal of service to the divine couple, are only possible through the purificatory process of chanting of the Holy Names of the Lord. The Lord Himself has confirmed this statement when He said ihå haite sarva-siddhi haibe sabåra: From the chanting of the Holy Names all perfections will come to everyone. All perfections refers to perfections of spiritual life. Even though the love of the inhabitants of Vraja described by Råmånanda Råya is the most secret treasure of the Vedic storehouse of knowledge, the impossible feat of winning this great prize can be accomplished by the mercy of the Holy Name; it can achieve miracles. Mahåprabhu stated to Tapana Miçra, Raghunåtha Bha a Gosvåmî s grandfather: The object and the means to attain it are found through the chanting of the Holy Names, and As you repeatedly practice the chanting of the Holy Names the seedling of love will sprout and you will then know both the goal of life and the means to attain it. 254

279 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Great authorities teach that one should remember the pastimes of the Lord according to the eight times of the day in relation to the eight verses of the Çîkßåß aka. In his Bhakti Sandarbha Jîva Gosvåmî states that in Kali-yuga any type of devotional service must be done in conjunction with the chanting of the Holy Names (yadyåpi anya bhakti kalau kartavya tadå kîrtanåkhy-bhaktisamyojanenaiva). One should not give up kîrtana to engage in smara a. (Art of Sådhana, Chapter 14.) Çrîla Çrîdhara Mahåråja reveals his stance on rasa-kathå in the following statements: Once Prabhupåda arranged to preach in V ndåvana for the full month of Kårttika. He asked Bhåratî Mahåråja at that time to explain the Seventh Canto of Çrîmad Bhågavatam, the story of Prahlåda. He did not ask for narrations about K ß a, Rådhå, Yaçodå or anything of V ndåvana. Preach çuddha-bhakti of Prahlåda first. People are ripe in sahajiyå, imitation of devotion. Just try to make them understand, to enter the plane of bhakti. That is great; what to speak of k ß a-lîlå that is far, far above. There in V ndåvana the people wondered, What is this? They are explaining Bhågavatam, but leaving aside the Tenth Canto. They are explaining the Seventh Canto, the Prahlåda-lîlå, the lower portion of bhakti. That is wonderful and strange. I found later on that Çrîla Prabhupåda himself spoke for several days on the boundary line between Rådhåku a and Çyåma-ku a. He read and explained the 255

280 P r a k r t a - R a s a A r a n y a C h e d i n i Upadeçåmrta of Çrîla Rüpa Gosvåmî. He did not speak about Çrîmatî Rådhårå î or about K ß a, but about Upadeçåm ta the basic teachings. His attention was always focused on the basics, because the fruit will come naturally. Pour water onto the root and the fruit will come up by itself. Sitting between Rådhå-ku a and Çyåma-ku a he explained not Bhågavatam, but Upadeçåm ta. Upadeçåm ta contains the substance of Mahåprabhu s teaching in the language of Rüpa Gosvåmî. Çrîla Prabhupåda explained these topics and not anything of Govinda-lîlåm ta or Viçvanåtha Cakravartî s Çrî K ß a-bhåvanåm ta. The higher topics of mådhurya lîlå, Rådhå-K ß a s amorous pastimes, were left aside. Our master did not allow us to read the books where the highest lîlås are described: Govinda-lîlåm ta, Stavakusumåñjalî, Ujjvala-nîlama i. He did not allow us to study and to discuss them. Rather, he would be very much disturbed if he heard that someone was interfering with the higher lîlås in those books. He did not like it. There are three chapters of Çrî Caitanya-caritåm ta that we were generally not allowed to discuss fully, including the conversations with Råmånanda Råya. Where the lîlå portion of Rådhå-Govinda is mentioned, we were not to delve. Of course when paråya a (consecutive chanting of the whole book) was taking place, we were to go on reading those sections, but without giving any particular attention to the lîlå of the highest order of råga. That was barred: Don t try to come into details there. That 256

281 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n will come automatically when it is time. Do not make it a public discussion. Do not place it in the public eye. (Follow the Angels, Chapter two) Çrîla Çrîdhara Mahåråja speaks further: Çrîdhara Mahåråja: Yes, Govinda-lîlåm ta is there, with aß akålîya-lîlås, the eight-fold lîlå of Rådhå-Govinda. This is for the higher students. Devotee: But in Jaiva Dharma Çrîla Bhaktivinoda ˇhåkura mentions some of the aß a-kålîya-lîlås. Çrîdhara Mahåråja: Yes, but he has given everything in Jaiva Dharma with much caution. Here Jîva Gosvåmî explains, you must listen from a real source. So he will get there the real thing. It is not like lust, just the opposite of lust. So with that attitude you are to approach, dhîra. Master of his own senses. He only is qualified to try to accept or listen, to enter into this flavor, not those that are not master of their own senses. And if he does: naitat samåcarej jåtu manasåpi hy-anîçvara vinaçyaty-åcaran mau hyåd yathårudro bdhi-jaµ vißam One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison. (Bhåg ) 257

282 P r a k r t a - R a s a A r a n y a C h e d i n i Due to ignorance, anyone may venture to enter into this domain due to ignorance, even in mind, even mentally, vinåçyati he will be doomed. If he is not Çiva, if he takes the poison, he is sure to die. And Çiva took the poison and then ornamental thing came in his throat, nîla-ka a. By the folded palm, Çiva drank the poison, but it was an ornament to his throat. But if one who is not Çiva, if he takes poison, he is sure to die. So one who is not dhîra and who has got no qualification to enter into this domain, he is sure to die. The warning is given in Bhågavatam by Çukadeva Gosvåmî. It is nectar but still properly you must come to it. There is a possibility of mistaking it for your awkward enjoyment. Then you will be doomed forever. (Room Conversation, Nov. 12, 1981) Duß a phala karibe årjjana Çrîla Bhaktivinoda ˇhåkura warns that we will get only a bad result if we venture to cross that line. It is aparådha. From the lower position, the steps are shown: çraddhå, sådhu-sa ga, çrava a, kîrtana, then anartha-niv tti, when the undesirable things vanish. Then comes ruci, then åsakti, then bhåva-bhakti, the sprout of real devotion. Then prema-bhakti, and sneha, mana, pra aya, råga, anuråga, bhåva, mahåbhåva by such steps we are to approach the highest plane. Our Guru Mahåråja, Çrîla Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda, asked that we keep Rådhårå î in great reverence, On your head, over your head don t be bold enough to approach directly: Püjala råga-patha gaurava bha ge. Try to keep Her and Her group at a respectful distance, above your head. Don t rush towards that position. It is not that cheap. 258

283 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n The whole tenor of Guru Mahåråja s life was such: That is high, very high, and from below we are to honor that. We must establish this conception, the proper regard for that higher lîlå, throughout the entire world: That is too high. Prabhupåda has ordered such strict behavior, and we also follow that. At so many other places they show the råsa-lîlå with dolls, but I never do that. Following what is true to my understanding of my Gurudeva s will and his words, I do not make any show of jhulana-lîlå or råsa-lîlå or anything of that nature. I find in my heart that this is not pleasing to my Guru Mahåråja. But in so many ma has (temples) I see at present, I hear also, that they are doing that, but I strictly abstain from showing jhulana-lîlå and råsa-lîlå. That is too high for us. I must be true to the words of my Gurudeva if I want my realization and not just some sort of popularity. Some may discuss the higher lîlås to attract people, to make money, or even to develop a favorable field for preaching, but I do not do this. I do not want popularity or any recognition as a higher åcårya. I am a student. Still I am a student. I consider myself to be a student, a faithful student. What I heard from my Gurudeva, I try my best to stick to that, to keep my position there as I heard from him. I do not want to mutilate that in any way to suit my purpose. I try not to do that. Of course for big propaganda some may adopt different ways, as they see fit. They are now free. But I am not one to do so, to go on in such a way. I try to follow my Guru Mahåråja, Çrîla Prabhupåda. (Follow the Angels. Chapter 2) 259

284 P r a k r t a - R a s a A r a n y a C h e d i n i Püjala råga-patha gaurava bha ge. The whole tenor of our Guru Mahåråja, of the nature of his service is herein. Not only for him, but he has extended the banner to all. Come under the banner of such nature of thought about the divinity, an initiation will be safely secured. This verse is the inner life of my Guru Mahåråja. (Sept. 1, 1981) This verse, püjala råga-patha gaurava bha ge, was repeatedly glorified and emphasized by Çrîla Çrîdhara Mahåråja as the embodiment of his Guru Mahåråja s mood that of extreme respect for this higher path. When confronted with the obvious differences between the standards of our bona-fide åcåryas and those of the rasika-gurus the under dupes simply side-step the issue entirely by saying, Oh, you just don t understand the inner mood of the åcåryas. Although rasika-gurus claim that they alone know the inner mood of our åcåryas, the present sevaite-åcårya of the Çrî Caitanya Sårasvata Ma ha strongly disagrees: In my forty two years with Çrîla Guru Mahåråja (Çrîla Çrîdhara Mahåråja) I never once heard him give permission for that (hearing and describing the intimate pastimes of Rådhå and K ß a) to us. It was the desire of Guru Mahåråja to tell something about the pastimes of K ß a, of Rådhårå î, and others, so we heard from him, but always he told us in a very cautious way. Never did he tell us to read Ujjvala-nîlama i or similar books, but some things he told us, and I know many çlokas from Ujjvalanîlama i, Vidagdha-mådhava, Lalita-mådhava and others. That is, Guru Mahåråja had me study kåvya (Sanskrit 260

285 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n composition), and it is necessary to read these verses to understand the many varieties of Sanskrit metre, language, beauty, ala kåra, etc. But I can say it is a special case, it is not for all. These books are no doubt the supreme books of our sampradåya, but they are not for all and everyone s reading. If anyone will read these books then they will become pråk ta-sahajiyå, and what will be for them? (Çrîpåda Bhakti Sundara Govinda Mahåråja, London, Oct. 26, 1993) Çrîla Purî Mahåråja commented on the development of the sahajiyå party in western countries as follows: In your foreign countries a party of sahajiyås has appeared. And it is not a matter of inventing something what they speak is there in 10th Canto, in the works of the Gosvåmîs, Çrîla Viçvanåtha Cakravartî ˇhåkura. But the very fact of their speaking such higher topics to unprepared audiences, ignoring the glories of the Holy Name, who is the only real path to this higher lîlå, is nåmåparådha. Mahåprabhu never did like this. He was relishing these topics with a few of his antara ga-bhaktas, and He was inspiring the masses to perform nåmasa kîrtana, and Himself performed sa kîrtana with great numbers of devotees. Pracåra should be nåma-pracåra! (Room conversation 7th Feb Çrîdhåma Måyåpura. Çrî Gopînåtha Gau îya Ma ha) If I spoke here on Bhramara-gîtå, Gopî-gîtå and other such high topics, I would fill this room (laughs). This room would be full. But these topics are very high not for everyone. Çrîla Prabhupåda never spoke like this in 261

286 P r a k r t a - R a s a A r a n y a C h e d i n i public these confidential topics. Mahåprabhu only spoke these things with four and a half devotees. Not every devotee. (Çrîla Purî Mahåråja, Room conversation, Çrîdhåma Måyåpura, Çrî Gopînåtha Gau îya Ma ha, 1994) Lust can be conquered through chanting and this chanting should be done sincerely. Unless we attain the eligibility, we cannot go into these very esoteric pastimes of K ß a. Even Caitanya Mahåprabhu through His own example was relishing this rasa literature of Ca îdåsa, Govinda Dåsa, Vidyåpati, the råsa-lîlås with a very select few. He never went into public to discuss this. Because these pastimes of the Lord, these relationships with the Lord, with His devotees, are very esoteric and have to be understood in that manner. So we are followers of Caitanya Mahåprabhu, and as such, we have to acquire through chanting, the eligibility to come to that platform where we can openly discuss or even discuss with one another, these intimate pastimes with the correct conception. It has to be done with an eager mind, wanting, even hankering, to understand how we can get rid of our lust, anger rather than discussing this as an entertainment, which is so often done. So chanting means without offences. The ten offences are there, they have been enumerated, so chanting means only when we get rid of our offences. Then gradually this eligibilty may come when the six enemies begin to subside. When one comes to that level of consciousness, when the mind is undisturbed by the material influence, at 262

287 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n that time, he can actually begin to start to serve purely. And then all the pastimes can also be meditated upon properly. However, one should not consider chanting to be something very simple something which is given to the beginners to keep them quiet, or to think that it is not the principle limb of pure devotion. In fact, this is the very basis of pure devotion, because without having proper attachment to the Holy Name or proper understanding of the Holy Name, there is no question of going any further! The only thing that can give you prema is pure chanting. There is no other process that can bring you to the level of prema. You may feel sometimes a certain attraction, but if this is not steady, you cannot interpret it as lobha, which is so rare. You cannot just find it anywhere. (Çrîla Purî Mahåråja, Lecture, V ndåvana 11th Nov. 1994) In a recent barrage of essays, the rasika camp has cited some examples in an attempt to support the idea that our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda spoke of higher topics to the unqualified. The examples presented in those essays were of an exceptional nature, not standard. Actually our Guru Mahåråja never spoke in public about rasa-kathå only to a very few individuals did he ever raise such topics and those too were not of a confidential nature. Our Guru Mahåråja s main preaching was always from Bhagavad-gîtå, basic fundamental Gau îya philosophy. Here are a few statements by our Guru Mahåråja on this topic: 263

288 P r a k r t a - R a s a A r a n y a C h e d i n i Thoroughly study Bhagavad-gîtå, and after studying Bhagavad-gîtå, if you are fortunate enough to understand what is K ß a, then, K ß a says, surrender. That is the beginning of understanding K ß a. Don t try to understand the pastimes of K ß a with the gopîs. (Class on Cc. Ådi 1.6, March 30, 1975) But as far as possible, very cautiously and very rarely we shall present. Caitanya Mahåprabhu s life we see that in public He never discussed about K ß a s lîlå with the gopîs. That was very confidential discussion amongst His own circle, Råya Råmånanda, Svarüpa Dåmodara, like that. And He inquired... Even a learned scholar, He discussed about the philosophy, that Sårvabhauma Bha åcårya. But when there was a great devotee like Råmånanda Råya, He relished gopîs, I mean to say, intimate behavior with K ß a. So we should remember this, that public may misunderstand this. Therefore we have to present these things very cautiously, not very openly. They may misunderstand. (Discussion with BTG staff, Dec. 24 th, 1969) We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord s pastimes with the gopîs are therefore misunderstood by mundane scholars and wordwranglers. The parakîyå-rasa of the spiritual world should not be discussed, except by one who is very advanced in pure devotional service. The parakîyå-rasa in the spiritual world and that in the material world are not comparable. (Cc. Madhya 13.24, purp.) 264

289 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n Although K ß a is the purest of the pure, mundane people, thinking of K ß a s pastimes that appear immoral, themselves become polluted. Çrî Caitanya Mahåprabhu therefore never publicly discussed K ß a s dealings with the gopîs. He used to discuss these dealings only with three confidential friends. He never discussed råsa-lîlå publicly, as professional reciters do, although they do not understand K ß a or the nature of the audience. However, Çrî Caitanya Mahåprabhu encouraged the public chanting of the Holy Name on a huge scale for as many hours as possible. (Cc. Madhya 4.134, purp.) The rasika-gurus claim that A. C. Bhaktivedånta Svåmî Prabhupåda wanted to give this rasa-kathå to everyone. This is clearly not a fact, especially when we take into consideration the lack of adhikåra of his audience. All the close disciples of our Guru Mahåråja who were present during his åcårya-lîlå will confirm that he never spoke on confidential subject matters to mixed audiences, as implied by the rasika camp. Rather, he warned against this. Our Guru Mahåråja was a strict follower of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura and as such he never strayed from his instruction. We also find the same advice, as given by our Guru Mahåråja, being given by his godbrother, Çrîla Bhakti Prajñåna Keçava Gosvåmî Mahåråja in his Çrî Dåmodaråß akam-tîkå as follows: namo nanta lîlåya våkye, sådhåra ata yåhåra lîlår anta nåi, sei anantåmaya-lîlå bhagavån çrî k ß a kei namaskåra bujhåya / kintu çrîla sanåtana gosvåmî satyavrata munir antarnihita uddeçyer prati d ß i kariyå evaµ nija bhåvånusåre ukta våkyer ekati nigü h-artha 265

290 P r a k r t a - R a s a A r a n y a C h e d i n i nir aya kariyåchen / yathå - sri råsa-lîlåkei namaskåra / ananta - çabde-yåhåra anta nåi vå çeßa nai; arthåt nitya, açeßa vå asa khya ityådi / lîlåya -çabdati lîlå -çabder caturthîra ekavacana (nama çabda-yoge) / evaµ lîlå -çabder vyutpatti ei ye, lî + la = lîla / la - çabder artha - ali gana karå (lî-dhåtu kvip-bhåve lî ) evaµ la - çabder artha graha a karå (lå-dhåtu u = la) / sütaråµ lîla -çabder dvåråi gopî-ga er ali gana g ha a karå haya yåhåte sei råsa-krî ådi lîlåkei namaskåra bujhåitechen / ei janyai ananta-lîlåya balite, tîkåra gokula vißayikå sarvåpi lîlodiß å asye ca nama iti bhåva / likhîyå çrî sanåtana gosvåmî nijeu madhure a samåpayet våkyer sårthakatå kariyåchen / årau ekatî vißaya esthåle vißayabhåve lakßya karå prayojana / dåmodaråß aker antim çloke çrîla gosvåmîpåda jånåitechen yei çrî k ß er råsa-krî ådi lîlå sarvåpekßå çreß ha haile u tåhå parama-gopåtvena anarbhivåñcayana kiñcideva saµkete nodiçan pra amati ihåra tåtparya ei ye, råsa-lîlår parama-gopanîyatva-hetu (satyavrata muni) ki karanmåtra sa keta athavå ektü-måtra injita kariyåchen / ihå dvårå sp ß ai pratîyamåna haya ye, yathåne-sekhåne yakhana-takhana råsalîlår çrava a-kîrtana karå nitånta avidhi / çudhu tåhåi nahe, anadhikårî vyakti yadi kåma düra karibår chalanå kariyå råsa-lîlå mane-mane u cintå, åcarana athavå anukåra a karen, tabe tini råsa-lîlår gauravahåni karår aparådhe niçcayi adha patita haiben / evaµ akålapaka pråk ta-sahajiyå-våder nyåya kåmuk u g håsakta haiyå pa iben / råsa-lîlår çrava a-kîrtaner kåra a u adhikårî nir aya-prasa ge çrîmad bhågavater sei råsa-lîlåri çeße yåhå var ita haiyåche tåhå viçeßabhåve ålocya / yathå naitat samåcarej jåtu manasåpi hy-anîçvara vinåçyaty-åcaran mau hyad yathårudro bdhi-jam vißam / ihåra tåtparya ei ye, îçvara arthåt prak ta-yogya, kßamatå-sampanna adhikåra nå haile maner dvåråu kakhan u råsa-lîlå, cintå, åcara a vå anuçîlana karibe nå / såkßåt çiva samüdråkhita vißa-påner ekmåtra adhikårî / kintu anadhikårî arudra vyakti arthåt apåtra mahåpåtra 266

291 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n såjiyå yadi råsa-lîlår çrava a-kîrtanarüpa vißa-påna karena tåhå haile m tyu arthåt åsanna-m tyurüpa saµsåra-baddha-daçå avaçyantårî / råsa-lîlå sarva-lîlå-cü åma i evaµ tåhåra phala u sarva-cü åma i / sütaråµ tåhåra adhikårî keu sarva-cü åma i haite haibe / ye-kona h d-roga-grantha, kåmuk, apåtra vyaktir pakße råsa-lîlå kona prakårai ålocanîya nahe / ajñatå düra karibåra janya viçva-vidyålayer sarvoccha çîkßå låbha karå ekåntu åvaçyaka haileu pråthamika vidyåthîke athavå alpajña vyaktike sarvaccha çre îte bhatti haite deuyå haya nå / sütaråµ indriyåsakta svalpajña vyaktike råsa-lîlår sarvottama çîkßå deuyå yuktisa gata nahe / The statement namo nanta-lîlåya is usually understood to mean obeisances unto ananta-lîlå-bhagavån Çrî K ß a, or He whose pastimes are limitless. But Çrîla Sanåtana Gosvåmî looks toward the esoteric intention of Satyavrata Muni and also according to his own mood of realization has revealed a very confidential purport. Thus, Obeisances unto çrî råsa-lîlå. The word ananta indicates that which has no end; namely perpetual, inexhaustible, countless, and so forth. In the expression lîlåya, the word lîlå is of the fourth case ending in the singular number (in conjunction with the word nåma ). The derivation of lîlå is - lî + lå = lîlå. The meaning of the word lî is to embrace, and the meaning of lå is to accept. Therefore, the word lîlå is indicative of that sportive pastime in which Lord K ß a accepts the embraces of the gopîs; thus it is understood to mean in this context that obeisances are being offered unto the råsa-lîlå and other associated pastimes. For this reason it is stated ananta-lîlåya. And as Çrîla Sanåtana Gosvåmî has written in his tîkå, It is suggested to include all the pastimes associated with the realm of Gokula V ndåvana. I offer my obeisances unto 267

292 P r a k r t a - R a s a A r a n y a C h e d i n i all those lîlås; such a mood is most certainly expressed in this way. By writing this, he has himself fulfilled the quotation of madhurena samåpayet, all undertakings should be completed sweetly. Yet another topic is necessarily indicated at this point. Çrîla (Sanåtana) Gosvåmîpåda has revealed that the final çloka of Dåmodaråß akam shows Çrî K ß a s pastimes headed by the råsa-lîlå to be the topmost of all. He states Since these are the topmost of confidential topics, they are not mentioned directly. Therefore such confidential pastimes are referred to by a mere hint only, as they are offered obeisances in the words namo nanta-lîlåya. The meaning of this is that because the råsa-lîlå is the most highly confidential pastime of the Lord, therefore Satyavrata Muni has mentioned it only with the briefest clue or tiniest glimpse. By so doing, he has made it known that it is always inappropriate to casually hear and chant about the råsa-lîlå here and there, whenever and wherever. Not only that, but if an unqualified person deceives himself with an attempt to banish lust, but then contemplates, performs or imitates the råsa-lîlå, then such a person certainly becomes degraded due to the offense of minimizing the glories of the factually transcendental råsa-lîlå. Eventually he will fall down to become a lusty debauchee and attached householder, just like the pråk tasahajiyås who prematurely dabble in the highest truth. In regard to ascertaining who is qualified to hear and chant about the Lord s råsa-lîlå, it is especially noteworthy to examine the statements of Çrîmad Bhågavatam presented at the conclusion of the råsa-lîlå description ( ): 268

293 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n naitat samåcarej jåtu manasåpi hy-anîçvara vinaçyaty-åcaran mau hyåd yathårudro bdhi-jaµ vißam One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison. The purport of this is that one who is not an îçvara truly qualified by being endowed with divine potency should never even mentally contemplate, perform or imitate the Lord s råsa-lîlå. Only Lord Çiva himself is able to drink an entire ocean of poison. If an unqualified person who is arudra (not Çiva) falsely considers himself to be greatly qualified and tries to drink poison in the form of hearing and chanting about the råsa-lîlå, then he would certainly die that is, he would become tightly bound within the death-like condition of saµsåra or gross material existence. Lord Çrî K ß a s råsa-lîlå pastimes are the crest-jewel of all His pastimes, and the benefits of cultivating such pastimes are the crest jewel of all benefits. Therefore those who are qualified to relish these topics will be the crest jewels among all devotees. The Lord s råsa-lîlå should never be studied in any way by those who are seized by the disease of the heart, who are lusty for personal gratification, or otherwise unfit. In matters of ordinary education, if one wants to dispel one s ignorance, it is necessary to gradually master the highest knowledge of 269

294 P r a k r t a - R a s a A r a n y a C h e d i n i the university; but a beginning student or someone of little knowledge is never admitted prematurely into the highest class. Similarly, it is never appropriate to give instructions about the most elevated topic, the råsa-lîlå, to persons of little knowledge who are simply attached to the external bodily senses. (Çrîla B. P. Keçava Mahåråja, Çrî Dåmodaråß akam-tîkå, Verse 8) One day a devotee was studying the commentaries on råsa-lîlå, bhramara-gîtå and so on, and Çrîla Gurudeva said, The qualification to hear topics such as råsa-lîlå will come when çrî nåma-kîrtana has freed the heart from anarthas, and çuddha-sattva has appeared there. Otherwise the transcendental pastimes of Çrî Rådhå-Govinda will appear to be the activities of a worldly hero and heroine, and will only give rise to false ideas. The conception of rasa is only possible in the siddha-deha, the perfect state. It is impossible to perceive ç gåra-rasa in a material body. Only a person who is free from the lower types of enjoyment and is in the stage of bhåva is qualified to discuss sambhoga-rasa. (Åcårya Kesarî Çrî Çrîmad Bhakti Prajñåna Keçava Gosvåmî His life and Teachings, Part 4, p. 343) In this essay we have established, with reference to our åcåryas, that the serious student in K ß a consciousness does not attempt to approach the higher topics of lîlå without the proper adhikåra, qualifications. The proper adhikåra has been mentioned as three: anartha-niv tti, ruci, and lobha. First, one should become purified of any misconceptions, lust, or materials desires within the heart, anartha-niv tti. Furthermore one should have ruci, or a real taste for K ß a consciousness, having abandoned the taste for lower 270

295 C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n subject matters. And last but not least one should aquire lobha, the intense spiritual greed to hear about k ß a-lîlå. The wise student does not attempt to omit any step in the progressive development of K ß a consciousness. One who does so is at risk of being lost forever. 271

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297 A B O U T T h e A U T H O R Svåmî B.G. Narasi gha His Holiness Çrîpåda Bhakti Gaurava Narasi gha Mahåråja is a leading sannyåsî disciple of His Divine Grace A. C. Bhaktivedånta Swåmî Prabhupåda recognized as a dynamic preacher and distributor of the unlimited mercy that emanates from the lotus feet of his guardians Their Divine Graces Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja and Çrîla Bhakti Pramoda Purî Gosvåmî Mahåråja. In Pråk ta-rasa Ara ya Chedinî, Çrîpåda Narasi gha Mahåråja expertly clarifies the proper conception of pure devotion (çuddha-bhakti), as received thru the divine preceptorial line of Çrîla Sarasvatî ˇhåkura Prabhupåda. Çrîpåda Narasi gha Mahåråja is the author of various essays, articles and books in which the principles and conceptions of pure devotion are clearly defined. Presently Çrîpåda Narasi gha Mahåråja is preaching K ß a consciousness in the United States and India and he is also developing Devavision, a series of spiritual video documentaries.

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