Was there institutionalization in Gaudiya Vaisnavism before Srila Prabhupada became?

krsna · 11-18-2004, 02:59 AM

Adi-Guru and FounderAcarya

BY SWAMI B.V. TRIPURARI

EDITORIAL, Nov 16 (VNN) — Q & A with Swami B. V. Tripurari

"Srila Prabhupada himself never explained the terms adi-guru and founder acarya in the way that you have done. So from the start we are left to accept the explanation of these terms with no supporting evidence. Indeed, there is evidence to the contrary."

Q. Srila Prabhupada is the founder acarya of Iskcon and because the position of founder acarya is unique it mandates that all Gaudiya Vaisanvas follow him today. Was there institutionalization in Gaudiya Vaisnavism before Srila Prabhupada became the founder acarya of Iskcon? Do you underestimate the importance of the institutionalization of Lord Caitanya's teachings?

A. It is important to note that Srila Prabhupada is the founder acarya of an institution, not a religion or even a lineage. The founder of Srila Prabhupada's religion is Sri Caitanya. This is explained in Sri Jiva Goswami's Sarva-samvadini tika on Sat-sandarbha. In Sri Caitanya's religion there are many lineages. Srila Prabhupada is a member and prominent guru in one of them, one that in modern times follows the vision of Bhaktivinoda Thakura. Indeed, Srila Prabhupada identified his movement as the movement of Thakura Bhaktivinoda. This statement is merely factual. It does not minimize Srila Prabhupada and would not need to be made if it were not for those who have tried to identify the title "Founder Acarya," with founders of sampradayas, such as Madhva, Ramanuja, and Sri Caitanya. Unfortunately, this kind of so-called glorification of Srila Prabhupada is often done to minimize other Gaudiya Vaisnava acaryas and inadvertently clouds philosophical discussions with emotions and tears that smear the ink on the printed page of sastra.

As for the institutionalization of Gaudiya Vaisnavism, other than the softer form of institutionalization in the form of literature, not much had been done previous to Srila Bhaktisiddhanta Saraswati Thakura. He was perhaps the first to make a major experiment in institutionalizing Gaudiya Vaisnavism, even though he made a number of statements about the potential problems that could arise from this. Given what has occurred in Iskcon in recent decades, it might be in the interest of spreading Sri Caitanya Mahaprabhu's precepts to place more emphasis on his essential teachings rather than so much emphasis on institutionalization.

Srila Bhaktisiddhanta Saraswati Thakura wrote, "The idea of an organized church in an intelligible form marks the close of a living spiritual movement. The great ecclesiastical establishments are the dikes and the dams to retain the current that cannot be held by any such contrivances. They, indeed, indicate a desire on the part of the masses to exploit a spiritual movement for their own purpose. They also unmistakably indicate the end of the absolute and unconventional guidance of the bona fide spiritual teacher." (The Harmonist, January 1929)

Q. I read in an Iskcon publication that there are four disciplic successions and the leaders of these successions are known as adi-gurus, or original gurus. The duty of each member and all subsequent gurus in the sampradaya is to simply transmit the message as received from the adi-guru without adulteration. Is this correct?

A. The Padma Purana says that there are four Vaisnava sampradayas. In relation to this statement our sampradaya would be the Brahma sampradaya and our adi-guru would be Brahmaji. He passed the teachings through Narada to Vyasadeva, who compiled the Vedas. When the teachings came to Madhvacarya, he did not simply repeat what he had heard from others, rather he shed new light on the Vedas by interpreting them according to his own spiritual realization. His interpretation, known as dvaitavada, gave birth to a new spiritual movement, in which prominent members further elaborated on the philosophy of Madhva, as the tradition developed its own rites, rituals, and spiritual practices.

Later in the Brahma-Madhva sampradaya, Sri Caitanyadeva, in accordance with his own spiritual experience, shed new light on the teachings that Brahma received from Krsna. His disciples, the Six Goswamis of Vrndavana, further elaborated on the teachings of Sri Caitanya. In this way the Caitanya branch of the Madhva sampradaya came into being and developed its own rites, rituals, and spiritual practices. It is the religion of Sri Caitanya that Srila Prabhupada came west to establish.

He did not come to establish a new sampradaya or religion. He came to promote the Brahma-Madhva-Gaudiya sampradaya, which he did by innovative preaching, not by simply parroting what he had heard from his guru.

The point here is that while it is true that the teachings should be passed on without adulteration, the real spirit of the parampara involves shedding new light on the teachings, making them relevant to people of the times. While Srila Prabhupada would often say to pass on what you have heard without adulteration, his own example of adjusting the teachings according to time and circumstance clearly demonstrates that preaching involves understanding the teachings enough to deliver the essential message, in the midst of altering many nonessential details. Disciplic succession is not simply about repeating what you have heard from the previous guru. It is about realization.

Q. I read that the adi-guru is the devotee who founds the disciplic succession and establishes its original teachings, and that "founder acarya" refers to the devotee who redirects the parampara and corrects the teachings when they become lost or altered. In this regard some consider Srila Prabhupada's contribution to be like that of Madhva and Ramanuja, who are founder acaryas. Some consider them adi-gurus as well, so I guess Srila Prabhupada could also be both an adi-guru and a founder acarya. The book I read says further that Bhaktivinoda Thakura explains that devotees who succeed the founder acarya are duty bound to see the teachings of the parampara through the founder acarya's instructions. There was however no reference from the writings of Bhaktivinode Thakura given to support these statements. Did Bhaktivinoda Thakura actually say all this?

A. The terms adi-guru and founder acarya are defined here in a novel way. Except for one instance, I have never read where any acarya used the term adi-guru to refer to anyone other than Krsna, the original guru. Similarly, the term founder acarya is not a scriptural term. If it were, it would be a translation of a Sanskrit term. Founder acarya refers to the founding acarya of an institution. Srila Bhaktisiddhanta was the founder acarya of Gaudiya Math, Srila Prabhupada was the founder acarya of Iskcon, Srila Sridhara Maharaja was the founder acarya of Sri Caitanya Saraswat Math, and so forth.

Srila Prabhupada himself never explained the terms adi-guru and founder acarya in the way that you have done. So from the start we are left to accept the explanation of these terms with no supporting evidence.

Indeed, there is evidence to the contrary.

Srila Prabhupada writes, "If we are to accept guru, so the original guru is Krsna because He instructed Lord Brahma, the first living creature within this universe. Tene brahma hrda ya adi-kavaye [SB 1.1.1]. He instructed the adi-kavi (Brahma, the original poet from whom the Vedic scriptures emanate). He is the guru, Krsna. And in the Bhagavad-gita, he also says, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]. So He (Krsna) is adi guru. In Bhagavad-gita also he is instructing Arjuna. He is adi guru."

Bhaktivinoda Thakura writes, "The adi-guru of all the spiritual masters in the disciplic succession is Bhagavan, the Supreme Personality of Godhead. Showing his great mercy, he instructed Brahma, the adi-kavi.

These truths were in turn taught by Brahma to Sri Narada, by Narada to Sri Vyasa, and by Vyasa to Sri Madhvacarya. Such instructions as received through this disciplic succession are called guru-parampara-upadesa."

The one instance I mentioned of adi-guru referring to someone other than Krsna is in Bhaktivinoda Thakura's Harinama Cintamani, where he refers to Madhva, Ramanuja, Nimbarka, and Visnuswami as adi-gurus. In Gaudiya Vaisnavism the term founder acarya first came into use during the time of Bhaktisiddhanta Saraswati Thakura. It is not found in Harinama Cintamani or any of the writings of Bhaktivinoda that I am familiar with. Therefore I don't know how anyone could justify writing that Bhaktivinoda Thakura interpreted the term founder acarya in any particular way. In this case it appears to me that this reference from Harinama Cintamani has been grossly misconstrued to equate the term founder acarya with the founder of a sampradaya. I have already explained that the terms adi-guru and founder acarya are not synonymous. Sri Caitanya Mahaprabhu, not Srila Prabhupada, is the founder of the Gaudiya Sampradaya.

Q. I am trying to understand the role of the siksa (instructing) guru in the Gaudiya sampradaya. Some people are under the impression that the Gaudiya sampradaya means Iskcon exclusively and are teaching that members of Iskcon should not receive instruction in Gaudiya Vaisnavism from devotees outside that organization. What is your opinion on this?

A. The International Society for Krsna Consciousness (Iskcon) is the largest international Gaudiya Vaisnava organization. Some members of that organization may believe that Iskcon alone, at the exclusion of other similar Gaudiya sects, represents the Gaudiya Vaisnava sampradaya. In my limited experience, even when they know otherwise in theory, in practice some Iskcon devotees tend to forget this fact, which sometimes leads them to disrespect the rest of the sampradaya.

While you may have accurately described Iskcon's official policy in regards to siksa guru, the truth is that many disciples of Srila Prabhupada have at one time or another accepted advice and spiritual instructions from senior devotees outside that organization.

In spite of their rules to the contrary, I have found that Iskcon members have no difficulty in applying the principle of siksa guru in a way that extends beyond the boarders of that society. Many Iskcon devotees subscribe to Sanga and send me relevant questions on Gaudiya Vaisnavism, although I have not been a member of Iskcon for twenty years. Others regularly read the writings of acaryas who are outside of Iskcon or have accepted one or more these acaryas as their siksa guru(s), while remaining within Iskcon for convenience sake or other nobler reasons.

Yet some members of Iskcon are still blinded by the glaring misconceptions that their official siksa guru policy is based on. The official position, stating that disciples of Srila Prabhupada, my beloved diksa guru, cannot accept someone outside of Iskcon as their siksa guru without being considered deviant, is understood by many devotees as not only theologically unacceptable but insulting as well.

One result of this ill-conceived policy is that devotees who practice Krsna consciousness outside of Iskcon are ostracized and vilified by Iskcon members, instead of being embraced as fellow Vaisnavas, which is the type of non-sectarianism that Srila Prabhupada had ultimately hoped for.

At any rate, differences of opinion are a fact of spiritual life and it should be clear on this matter that I differ with Iskcon's official policy. However, differences should only remain if each party can muster sufficient scriptural support to justify their opinion. I have yet to see any actual scriptural support justifying the theory that one can only take siksa from a member of one's own religious institution.

Indeed, if this were an actual scriptural imperative then no member of any other Gaudiya Vaisnava sect or organization could take siksa from anyone in Iskcon.

Q. I read that there are many types of siksa gurus and their role is to give instruction in devotional service, generally known as abhideya. Is it correct to say that a founder acarya is the siksa guru for his or her followers, and the diksa guru initiates disciples giving instructions in devotional science, known as sambandha?

A. There are many types of siksa gurus and of course the founder acarya of an institution is certainly one of them. The founder acarya's influence on the spiritual life of any particular devotee will depend on many factors, but generally the best siksa guru for a devotee is the one who is helping him or her the most at any particular point in time.

While Srila Bhaktisiddhanta, Srila Prabhupada, Srila Sridhara Maharaja, Srila Kesava Maharaja, and so many others are founder acaryas for their respective missions, it is left to those who represent them to make their teachings understandable and accessible to devotees and the general public. This is what these founder acaryas did with regard to the teachings of the acaryas who came before them. Therefore to the individual, a particular representative of the founder acarya may be even more important than the founder acarya of the institution. This is the dynamic principle of disciplic succession.

Otherwise, when it is said that the diksa guru gives sambandha jnana, this really refers to the fact that he or she gives the mantra, wherein knowledge of one's relationship with Krsna is found. Diksa means giving the mantra. Everything else that follows is siksa. The disciple requires siksa at every stage of progress. There is siksa on sambandha (conceptual orientation), siksa on abhideya (the nature of the path), and siksa on prayojana (the goal). Siksa may come from friends and associates, but the most helpful and meaningful siksa comes from the association of advanced devotees. One should seek out this type of siksa regardless of where it is found. Prohibiting devotees from going beyond institutional boundaries to seek advanced association can sometimes constitute an offense to the principle of guru, of which Krsna is the adi-guru. Krsna cannot be imprisoned within the walls of any particular religious institution and offenses to the principal of guru cannot be counteracted by official institutional policy.

theist · 11-18-2004, 12:38 PM

I wonder about the relationship is between the words organization and institution. Their meanings sometimes shift and blend into each other and may obscure the original intent. Something to ponder anyway.

Also we can never forget the uniquness of Srila Prabhupada's preaching mission. For it to flourish an organized effort was essential. Organization is always a necessary tool. One needs to be oraganized to write one book let alone 50 or more and sell them by the millions world wide.

But one soul's success in such efforts does not preclude others from making similar attempts. Just the opposite really as it shows by example what can be done.

A tree is said to be healthy when it is full and flush with many branches of varying sizes and pointing in different directions while producing much fruit of the same sweet taste.

Appreciate ye one another.

stonehearted · 11-18-2004, 12:43 PM

theist:

Quote:

But one soul's success in such efforts does not preclude others from making similar attempts. Just the opposite really as it shows by example what can be done.

It also doesn't preclude others from trying something a little different, as time and circumstance may suggest.

theist · 11-18-2004, 12:55 PM

What other models of, or vehicles, would be helpful?

What if one of Srila Prabhupada's diciples started a simplified version along this model for example.

A bhajan/kirtan center or hall with just constant chanting and classes being broken only for prasadam BUT WITH NO FORMAL DEITY WORSHIP, only a nice picture of Panca Tattva and the devotee.

Would that be considered somehow less then the parampara standard? Or even unbonefide entirely?

stonehearted · 11-30-2004, 12:13 AM

I think different people will try different things, as they are inspired, in repsonse to the environment they find themselves in. I remember that when I lived on Maui, Siddhasvarupa's folks had a big kirtan hall they met at for kirtans and classes. when the devotees asked if we would bring our Deities up there, Siddha asked us to bring them back to our house and suggested that anyone who wanted to join us in worshipping them come down to our house (we lived on the same property--6 acres on Peahi Road, just up the road from what had been The Banana Patch commune in the late '60s). Here on the Big Island, his disciple Garuda das has a kirtan hall with an altar, with big pictures of Lord Chaitanya and Lord Nityananda. Garuda's wife does arati as part of their programs.

I think that whatever helps others become more Krishna conscious and doesn't flagrantly flout the guidelines of bhakti would be considered bonafide. In Jaiva Dharma, the babajis at Godruma just get together under nice trees for hearing and chanting.

I remember hearing that, before he even spent any time with devotees, Tripurari Maharaja would have Krishna Book classes at his place. When the devotees came up there and found him, they brought him back to LA, where he was inititated and engaged in distributing books as no one else had.

krsna · 01-07-2005, 04:02 AM

Meditation On The Siddhadeha

BY SWAMI B.V. TRIPURARI

— Q & A with Swami B. V. Tripurari

"Bhaktisiddhanta Saraswati Thakura characteristically did not discuss in detail the emergence of a disciple's siddha deha, but emphasized its realization through kirtana of Krsna nama and the smarana that arises naturally from this."

Q. Some devotees say that one's svarupa, or spiritual identity, is already within us and is realized through spiritual practice (sadhana).

Other devotees say that it is not something that is already existing but rather manifests according to one's desire. Which is it?

A. One's eternal svarupa is already existing but needs to be realized by hearing and chanting. This is explained by Sri Krsnadasa Kaviraja Goswami, krsna prema nitya siddha sadhya kabu naya, sravanadi suddha citte karaye udaya. One's svarupa is a manifestation of Krsna prema, which is eternally existing in perfection (nitya siddha krsna prema).

It is not something that was not existing at some point and later comes into existence (sadhya kabhu naya). Hearing, chanting, and so on, about Krsna (sravanadi) purifies one's consciousness (suddha citte), at which time one's eternal svarupa awakens (karaye udaya). This awakening involves the experience of desiring to serve Krsna in a particular sentiment. According to Bhaktivinoda, as the svarupa becomes visible to the guru, he or she guides the disciple's bhajan accordingly, at which time the disciple cultivates the budding desire to serve Krsna in a particular sentiment. It is also possible that one's inherent svarupa may begin to awaken and then be cultivated by the disciple without external guidance. This is explained by Sri Visvanatha Cakravarti Thakura in his Ragavartma Candrika. The Thakura cites the following verse from Srimad Bhagavatam:

yatha yathatma parimrjyate 'saumat- punya-gatha-sravanabhidhanaihtatha tatha pasyati vastu suksmamcaksur yathaivanjana-samprayuktam

"Just as a diseased eye treated with medicinal ointment will gradually be able to see more clearly, similarly a conscious living entity--the seer--purified by hearing and chanting the virtuous narrations of my glories, is gradually able to see more and more subtle truths." (SB 11.14.26)

Commenting on this verse in his Ragavartma Candrika 1.9, Sri Visvanatha Cakravarti Thakura writes that when sacred greed for Vraja bhakti awakens within the sadhaka's heart, Bhagavan illuminates the sadhaka's goal both externally as Sri Guru and internally as the indwelling oversoul, the antaryami. The Thakura explains that such sadhakas may receive instructions concerning the esoteric truths of raganuga sadhana bhakti either directly from the mouth of Sri Guru or a qualified sadhu, or such instructions will manifest of their own accord in the heart of the sadhaka purified by hearing and chanting.

Thus one's svarupa is already existing and at the same time it is experienced as the sadhaka's desire to serve in a particular sentiment.

When Bhaktivinoda Thakura speaks about one's svarupa being inherent, he means that one's svarupa exists in potential, just as an infant's capacity to walk is inherent, and given the right circumstances, he or she will eventually walk. The jiva is a manifestation of the tatastha sakti, which is a partial manifestation of the svarupa sakti, the svarupa sakti being the source of all sakti. Unlike the maya sakti, which is a distorted manifestation of the svarupa sakti, the tatastha sakti has the potential to live in the conscious world as an eternal servant of Bhagavan. This potential can be realized when the tatastha sakti comes in contact with the current of the guru-parampara, which is the channel through which the svarupa sakti extends itself to the jiva soul. The partial expression of the svarupa sakti that the jiva is constituted of is insufficient to afford it standing in the lila of Bhagavan in and of itself. In order for it to realize its full potential it requires an investment from above, just as a small business requires an investment of capital to realize its potential to go public.

Q. In his Harinama Cintamani, Srila Bhaktivinoda Thakura explains the manifestation of the spiritual body in five stages, from sravana dasa to sampati dasa. The third stage smarana dasa has five levels. In the first of these levels meditation is said to be unsteady or fluctuating.

However, in Madhurya Kadambini, it is said that meditation on the asakti level is uninterrupted. Does this mean that meditation on one's siddha deha can be performed before the devotional stage of asakti?

A. In his Harinama Cintamani, Thakura Bhaktivinoda emphasizes that as one advances in chanting the holy name one should simultaneously engage in smaranam (meditation) on Sri Krsna's form, qualities, and lila in this order. The particular form in which Krsna appears in meditation replete with particular qualities corresponds with his worshiper's budding sentiment. This meditation then places one's Deity in the appropriate lilas for further meditation. After explaining this, Bhaktivinoda Thakura writes that meditation on Sri Krsna's lila is to be performed from the perspective of one's siddha deha (perfected spiritual body).

In support of the practice of meditating on one's siddha deha and Krsna's eightfold daily nitya-lila, Bhaktivinoda Thakura cites the Ramananda-samvada of Caitanya-caritamrta. Therein Ramananda Raya, acting as the raga marga guru of Sri Krsna Caitanya, explains to him the theoretical truth concerning one's siddha deha. It is notable that this occurs after Mahaprabhu has taken sannyasa and has been engaged in Sri Krsna sankirtana for some time.

At this point in Harinama Cintamani the Thakura writes that in order to begin this bhajana of meditating on the daily lila of Sri Krsna and one's siddha deha, one must first hear about these things in theory from one's guru. He calls this sravana dasa. Sravana dasa is followed by varana dasa. Varana dasa involves the disciple expressing his experience of his emerging spiritual identity, and in response to this revelation Sri Guru confirms and further clarifies this identity. When the disciple embraces this identity, he or she begins the practice of meditating on both the siddha deha and the daily lila of Sri Krsna.

This meditation involves five stages, remembrance (smarana), self-reminding (dharana), absorption in the object of meditation (dhyana), uninterrupted meditation (anusmrti), and comprehensive meditation (samadhi).

It appears from the text of Harinama Cintamani that the emergence of one's siddha deha occurs at a later stage of devotion. Indeed, the entire discussion of this is reserved for the final section of the final chapter of the book, the greater balance of which consists of a treatise on offenseless chanting of Krsna nama. The idea that the emergence and subsequent discussion or experience of one's siddha deha develops at a later stage of devotion is consistent with the Thakura's bhajana siksa in his book Bhajana Rahasya.

The foremost follower of Thakura Bhaktivinoda, Bhaktisiddhanta Saraswati Thakura, characteristically did not discuss in detail the emergence of his disciple's siddha deha, but emphasized its realization through kirtana of Krsna nama and the smarana that arises naturally from this. He writes that hearing about Krsna-lila (sravana dasa) is followed by kirtana of that which one has heard (varana dasa). When this kirtana is performed in light of a particular devotional mood cultivated by the kirtaneer, this in turn gives rise to meditation (smarana dasa). See also his commentary on Upadesamrta 8.

Both of these acaryas have emphasized that one's siddha deha is experienced at the stage of asakti, at which time deep meditation on one's siddha deha is possible. Thakura Bhaktivinoda writes in his Bhajana Rahasya, pancamete suddha dasya rucira sahita hare rama sankirtana smarana vihita:

"With the fifth pair of names (in the maha mantra--Hare Rama), as one's taste (ruci) for chanting increases (asakti), one attains an attitude of pure servitude (manifestation of the siddha deha); and as one chants "Hare Rama," one should take up the practice of smaranam."

Examined in context, this is a clear reference to the stage of asakti, at which time Bhaktivinoda writes one should "take up the practice of smaranam." Commenting further on the stage of asakti, Thakura Bhaktivinoda writes later on in Bhajana Rahasya, "At this stage of cultivating the practice of the holy name, the aspirant prays for knowledge of his eternal spiritual identity and for service to Lord Krsna. Sri Caitanya Mahaprabhu sets the example in his Siksastaka (5)."

However, some followers of these acaryas feel that nistha is the threshold for the practice of raganuga bhakti that involves meditating on one's emerging siddha deha, while others stress the stage of ruci just prior to asakti. Ruci is the stage at which raganuga bhakti sadhana proper (jata ruci raganuga) is performed, and thus some degree of meditation on one's siddha deha is certainly possible.

Ruci has two stages of its own. The first stage involves taste for bhakti that is dependent on externals being in place, such as the kirtana being performed with musical proficiency, or Hari katha being poetically embellished. The second stage involves taste for bhakti that is not dependent on these externals. In these respective stages meditation can be distracted (smarana) and involves a deliberate effort (dharana).

Anusmrti (the fourth stage of uninterrupted meditation) is achieved in bhava-bhakti. Asakti involves natural meditation from which one cannot trace how one's mind drifts from mundane thought to absorption in the object of devotion. This is the opposite of the experience at the stage of nistha, where one cannot trace out how one's mind drifts away from thoughts of the object of devotion to mundane thoughts. This is not anusmrti, but rather the third stage of meditation, dhyana, wherein meditation is not deliberate but spontaneous.

The above analysis of the stages of meditation in relation to stages of advancement is no doubt a conservative one. In his Bhakti-sandarbha, Sri Jiva Goswami, citing verses from several scriptures, has described the five stages of meditation similarly. He describes the first stage of meditation (smarana) in a more liberal way ("a sinner somehow or other thinking of Visnu"); however, he describes the second stage of self-reminding (dharana) as anusmarana, "constant meditation." Sri Jiva describes the third stage (dhyana) as "undivided meditation" on God that enables one to endure the dualities of heat and cold, pleasure and pain, and so on, envisioning such difficulties as blessings. Jiva Goswami describes the fourth stage (anusmrti) as never forgetting Krsna even for a moment. He cites Vyasa's trance that gave rise to Srimad Bhagavatam as an example of the fifth stage (samadhi).

While Sri Jiva's description of the second through the fifth stages apply well to the forgoing analysis, I don't think Sri Jiva's liberal explanation of the first stage of meditation is what Thakura Bhaktivinoda had in mind when writing about the first stage of meditation on the eightfold nitya-lila of Sri Sri Radha Krsna from the vantage point of one's eternally perfected spiritual body. Nor does it fit well with the teaching of Bhaktisiddhanta Saraswati Thakura.

Overall, so little is written anywhere on these stages that they are left open to some degree of interpretation, and acaryas have thus taken an interpretive license when writing about them.

As mentioned above, Bhaktisiddhanta Saraswati Thakura discusses sravana dasa, etc., including the five stages of meditation, in his commentary on Upadesamrta 8. After concluding this discussion he states:

"When a devotee following the path of vaidhi bhakti (here he refers to ajata ruci raganuga) abandons his variety of material desires and performs bhajana in accordance with the instruction of sat-guru, sastra, and Vaisnava, ruci arises in his bhajana. Upon the appearance of ruci, he abandons the path of vaidhi bhakti and enters the path of raganuga (jata ruci raganuga)."

Ajata ruci raganuga bhakti, or raganuga sadhana bhakti that is not motivated primarily by taste but rather by intellect, is often referred to by both Bhaktivinoda and Saraswati Thakura as vaidhi bhakti. By this they do not mean the path of vaidhi bhakti that leads to majestic love of God. Thus their emphasis on raganuga bhakti seems to stress jata ruci raganuga as that sadhana in which all the components of raganuga sadhana, such as meditation on one's siddha deha, will be in place.

This is certainly the emphasis of Bhaktisiddhanta Saraswati Thakura in expressing his understanding of the teachings of Thakura Bhaktivinoda.

As a rule, Bhaktisiddhanta Saraswati Thakura did not personally discuss in detail meditation on the siddha deha with his disciples. In this regard he did not do what Thakura Bhaktivinoda writes about in Harinama Cintamani with regard to the guru discussing the siddha deha with a disciple at an advanced stage of practice. He emphasized realizing one's siddha deha through kirtana and the smaranam that arises naturally from it.

In this regard I was recently forwarded biographical notes from one of Srila Prabhupada's disciples, and a section of his notes contrasts the approach that Bhaktisiddhanta Saraswati Thakura taught regarding realization of one's siddha deha and that of Lalita Prasada, his brother. Both of these gurus considered themselves followers of Thakura Bhaktivinoda. This disciple of Srila Prabhupada was initiated first by Srila Prabhupada and later he received bhajana siksa, etc. secretly from Lalita Prasada while Srila Prabhupada was still among us. To my knowledge he is not active in Gaudiya Vaisnavism at this time.

He relates the following: "When Prabhupada came to Vrndavana for a visit, I got Dr. Kapoor to come with me to ask about it (discussing one's siddha deha). Prabhupada said, "This is not done in our line. One must realize his relationship for himself. One cannot just jump ahead.

When one is ripe and ready, it will be revealed from within . . . I am a cowherd boy."

This, I believe, represents the policy of Bhaktisiddhanta Saraswati Thakura. Representing the approach of Lalita Prasada, the same devotee writes:

"He [Lalita Prasada] called Bhakta Ma to help pick a name for me. She came up with Sudha Manjari. He had me pick an age I wanted to be from eight to thirteen. Thirteen. He said my color was golden, and I wore a sky blue sari, and that color combination was very beautiful. He asked me what service I liked performing the best. I enjoyed bathing the Deity of Radha and dressing her in the morning. That became my eternal service. My abode is Mahananda Kunja, a bower in Vrndavana. Lalita Prasad told me not to change any of these things without his permission, and to always meditate on them. He gave me a printed list of the disciplic succession with their spiritual identities and a place to add my name and information to the succession."

It should be noted that this devotee had not attained a particularly advanced stage of devotion such as nistha or ruci when Lalita Prasada gave him this information. I leave it for the reader to decide which approach better represents Bhaktivinoda Thakura.

Some devotees feel that the early stages of devotional life before ruci is attained involve at least "remembrance" (smarana) and "self-reminding" (dharana) of one's siddha deha, as given by gurus in various Gaudiya lineages. Some of these devotees also point to evidence in the life of Bhaktivinoda Thakura and others he associated with that could be construed as support for this approach, one that is popular and has a long-standing tradition.

For the followers of Bhaktivinoda Thakura, perhaps the conclusion to be drawn from all of this is that meditation on one's siddha deha is appropriate at whatever stage and to whatever extent it manifests. By all means, whenever one's siddha deha begins to manifest, to that extent one should try to meditate on it. To get to that stage, take shelter of the guru of your choice and follow his or her bhajana siksa.

Questions or comments may be submitted at the Q&A Forum http://www.swami.org/sanga/ or email sangaeditor@swami.org.

krsna · 01-08-2005, 04:10 PM

THE DEMONS WITHIN

by Swami B.V. Tripurari

"Without desiring to overcome impediments while chanting, progress will be very slow. Sadly, we see this all too often. Despite chanting for years, many experience that their taste for chanting the name of Krsna has not increased."

Q. What can you tell me about Vyasadeva? Did he write all of the Vedas?

A. The life of Krsna Dvaipayana (Vyasa), the legendary editor of the Vedic scriptures, is recorded in the Mahabharata. He was the son of Satyavati, a fisherman's daughter, and the sage Parasara. Later he fathered Dhrtarastra in the womb of his brother's wife, as per the custom should one's brother be impotent. He also fathered Sukadeva Goswami, the celebrated speaker of Srimad Bhagavatam.

Following in his father's footsteps, Sri Krsna Dvaipayana became a "vyasa," or compiler of scripture. The title Vyasadeva implies that he was specifically empowered for this undertaking and is thus considered an empowered incarnation (saktyavesa) of God's knowledge potency (jnana-sakti). According to the tradition, he mystically remains alive today and resides in the Himalayas.

In his maturity he compiled Srimad Bhagavatam. This was his final work, one that arose out of his samadhi, or spiritual trance in meditation on Krsna lila, samadhinanusmara tad vicestitum. His trance, its significance, and the compilation of Srimad Bhagavatam arising from it are discussed at length in Sri Jiva Goswami's Tattva-sandarbha.

It is possible that over the ages various sages have added to the scriptural legacy of Vyasadeva, editing existing works and writing others, and in so doing they may have assigned his name to their work considering it to have been empowered by him. This is one way to harmonize academic dating of the scripture with the tradition's sense that the entire scriptural corpus of Vedas, Itihasas, and Puranas were all written personally by Krsna Dvaipayana Vyasadeva.

Editors note: Swami Tripurari's commentary on Tattva-sandarbha is available from the Audarya bookstore: http://www.swami.org/store

Q. Krsna clearly says in the Bhagavad-gita to surrender to him. In this context, what specifically does surrender mean?

A. When at the Gita's conclusion Bhagavan Sri Krsna tells us to surrender, he means that those in whom he has awakened faith should take refuge in him alone through devotion. Such surrendered souls do not take shelter of the path of action (karma yoga), knowledge (jnana yoga), mystic yoga, or any other means to salvation, nor do they take shelter in any other god or goddess.

Sri Krsna instructs us at the Gita's conclusion that surrender is the very life of devotion. Without the spirit of surrender, bhakti is lifeless and mechanical. In the Gita Krsna first tells us to become his devotee (man mano bhava mad bhakta). Then he tells us about the altar on which the sacrifice of devotion is to be performed and ultimately the stage on which the drama of his lila of love is enacted (mam ekam saranam vraja). That altar and stage is saranam (surrender), both for the beginner and the adept, respectively. Surrender, or saranagati, is expressed sixfold as accepting that which is favorable to devotion, rejecting that which is unfavorable, considering Krsna as one's protector, considering Krsna as one's maintainer, embracing humility, and submitting oneself fully to Krsna.

These six expressions of surrender are supported by five underling mental conditions: pratijna, the promise that I that will do everything favorable and give up everything unfavorable; visvasa, confidence that Krsna will protect me and thus I do not need to look elsewhere for protection to any god or mortal; nirbharata, dependence on Krsna such that I rely on him for my maintenance (the application of this principle will be different for householders and monks); dainya, humility or foregoing the enjoying spirit; atma-nivedana, forgoing the spirit of independence and embracing the sense that one is owned heart and soul by Krsna. Of the six expressions of surrender, considering Krsna as one's maintainer is the principal characteristic (svarupa laksana) of saranagati. The other five expressions are its marginal characteristics (tatastha laksana).

Q. Adwaita Acarya was a close associate of Sri Caitanya Mahaprabhu and in many temples he is worshiped in Deity form along with Mahaprabhu. Srila Prabhupada depicted Adwaita Acarya with a beard even though his guru, Srila Bhaktisiddhanta Saraswati Thakura, wrote that Adwaita Acarya did not have a beard when he appeared in Caitanya lila. Why then did Srila Prabhupada establish Deities of Adwaita Acarya with a beard?

A. Adwaita Acarya has five ages in his lila: kumara (childhood), pauganda (boyhood), kishore (adolescence), yauvana (youth), and varddhakya (old age). He was present for 50 years before Mahaprabhu's appearance and 25 years after his disappearance. Altogether his manifest pastimes lasted for 125 years and as he was the senior most among the devotees, even Caitanya Mahaprabhu showed him respect.

In spite of his apparent age, Adwaita never suffered from symptoms of old age because like Caitanya Mahaprabhu he is God himself. Once, however, Mahaprabhu chastised Adwaita for ostensibly glorifying jnana over bhakti. During this lila, Adwaita's wife, Sita Thakurani, appealed to Mahaprabhu to desist because her husband was an old man. (He was approximately 70 at that time.)

Adwaita Acarya was thus transcendentally youthful but old at the same time. In order to stress his seniority in Caitanya lila, some Gaudiya acaryas, including Srila Prabhupada, have depicted him as bearded. This, however, does not mean that they thought Advaita Acarya suffered from old age. In this particular case, what it does illustrate is that there are details and there are principles. Srila Prabhupada and his guru agreed on the essential principles of Krsna consciousness. That is what is important. Sometimes acaryas, even when one is the guru and the other the mature disciple, differ on details.

Q. In your article "With the Help of the Demons", you wrote that Bhaktivinoda Thakura described the demons of Krsna's Vraja-lila symbolically with each of the demons representing anarthas (impediments) that must be eliminated if one is to advance from devotional service in practice (sadhana-bhakti) to pure love of God (prema-bhakti). Could you tell me how different anarthas correspond with various demons in Krsna lila?

A. Krsna's lilas of killing demons and chastising those who exhibited demoniac qualities have been interpreted differently by various acaryas. Bhaktivinoda Thakura's interpretation is novel and very helpful for the sadhaka (practitioner) who is serious about advancing in devotional life. In his Sri Caitanya Siksamrta he writes, "The devotee who worships the holy name should first petition the Lord for the strength to cast out all these unfavorable tendencies and should pray thus before Lord Hari on a daily basis. By doing this regularly, the devotee's heart will eventually become purified. Sri Krsna has killed a number of demons, which may arise in the kingdom of the heart. In order to destroy these problems, a devotee must cry very humbly before the Lord and admit defeat. Then the Lord will nullify all contaminations." Bhaktivinoda Thakura then gives the following analysis of Krsna's pastimes of killing demons in relation to impediments on the path of bhakti:

Putana (the witch) represents the pseudo guru. Sakatasura (the cart demon) represents carrying the burden of a cartload of old and new bad habits, as well as lethargy and vanity. Trinavarta (the whirlwind demon) represents false pride, which comes from material scholarship and leads to adherence to bogus philosophies. Deliverance of Nalakuvara and Manigriva (breaking the twin arjuna trees) represents arrogant pride, which comes from puffed-up prestige and is rooted in a madness for wealth. Vatsasura (the calf demon) represents a childish mentality that gives rise to a type of greediness resulting in wicked mischievousness.

Bakasura (the stork demon) represents cunning duplicity and deceptive behavior. Aghasura (the snake demon) represents cruelty and violence. The Brahma-vimohana pastime (Lord Brahma steals the cowherd boys and calves) represents mundane activities and speculative scholasticism. Dhenukasura (the ass demon) represents gross materialistic intelligence, ignorance of spiritual knowledge. The Kaliya serpent represents brutality and treachery. Krsna's pastime of extinguishing the forest fire represents inter-communal discord among Vaishnavas. Pralambasura represents lusty inclinations and desire for personal gain and honor. The second forest fire represents disturbance of religious principles and interference with religious people by those who are atheistic.

The pastime of the brahmanas performing sacrifice represents indifference toward Krsna caused by pride because of one's status or caste in varnasrama society. Overcoming the pride of Indra represents demigod worship and the tendency to think, "I am Supreme." The pastime of Nanda Maharaja being captured by Varuna represents thinking that spiritual life can be enhanced by intoxication. The pastime of Nanda Maharaja being swallowed by Vidyadhara (the snake) represents rescuing the truth of Krsna consciousness from being swallowed by impersonalist philosophers.

The conch shell demon and getting the jewel that was stolen by him represent acquiring name and fame and desire for sensuous enjoyment under the plea of devotion. Aristasura (the bull demon) represents pride arising from indulging in false religions that were created by cheaters. This causes neglect of devotional service. Kesi (the horse demon) represents the false pride of feeling that "I am a great devotee and spiritual master." Vyomasura (the demon in the sky) represents associating with thieves and other rascals and with people who put themselves forward as avataras.

In considering these demons, the sadhaka should feel free to adjust the Thakura's analysis in a dynamic way, making it applicable to one's own life. For example, Putana is said to represent the false guru. This may not apply to a person who has a qualified guru, therefore that devotee may think of the slaying of Putana as overcoming hypocrisy, which could apply to any of us regardless of the qualifications of our guru. Thinking of Krsna slaying Putana, we should pray that the hypocrisy in our heart, which is masquerading as something else, be exposed to us as the ugly thing that it is.

One can study a particular lila in which Sri Krsna has killed a demon and find any number of undesirable qualities in that demon. Then one can think of that lila in relation to any of those demoniac qualities that one wants to overcome. Have firm faith that Krsna can remove these undesirable qualities from your heart. Krsna is nondifferent from his name so the power he exhibited in his lila of killing demons is present in the form of his name. Beg the divine name to exhibit this power in your heart by chanting and remembering how Krsna did this previously in his lila. Anyone who chants in this way will get strength and advance in devotion. Without desiring to overcome impediments while chanting, progress will be very slow. Sadly, we see this all too often. Despite chanting for years, many experience that their taste for chanting the name of Krsna has not increased.

These topics are important to discuss. We have come to Mahaprabhu and Sri Krsna Nama for a noble cause. This cause begins within each of us, first by being sincere and then by being careful not to cheat ourselves by being complacent about our own anarthas. There is so much wealth to be had in the jewel of the holy name--nama cintamani. By the grace of the holy name all anarthas can be removed, thus clearing one's path to prema.

krsna · 02-03-2005, 02:31 PM

by Swami B.V. Tripurari
"The sage Karabhajana does not specifically ask the King to pay attention at any point in the discussion until he begins to speak about the Kali-yuga avatara. Why? Because this avatara is difficult to understand in that he is a hidden avatara."
Q. What does tattva-viveka mean?

A. Tattva-viveka means deliberation (viveka) on truth (tattva). This exercise is necessary for devotees. They should study the philosophical canvas on which the art of Krsna lila is drawn with a view to fuel their practice with the appropriate conceptual orientation to their ideal. The attempt to realize the truth can be aided considerably by theoretical knowledge of the same. Therefore devotees should participate in meaningful philosophical discussion of Gaudiya Vedanta in proportion to their capacity to do so. Not all devotees will excel in studying and discussing philosophy. Some have a propensity for this more than others. Still, all can participate on some level and benefit. Asking questions is as important as giving answers.

Q. I would like to advance spiritually but it seems that I just don't have the interest or mental capacity to discuss Gaudiya Vedanta. What should I do?

A. Don't be intellectually lazy when it comes to spiritual life. Your intelligence belongs to Krsna. Give it to him. One of the biggest problems in the Gaudiya community today is sentiment for Srila Prabhupada that is not grounded in or tempered by proper understanding of scripture. Prabhupada himself liked to quote Rabindranath Tagore who said, "Religion without philosophy is sentiment."

Religious sentiment ungrounded by philosophy leads to religious fanaticism. Our religion divides us and our philosophy unites us. When properly united by philosophy, our religious differences (sentiments/bhava) are ornaments. When the differences are not grounded in tattva, there will be no bhava, only anarthas (false values). Indeed, in the opinion of Thakura Bhaktivinoda, distortion of tattva is itself an anartha. Furthermore, Bhagavan Sri Krsna says, adhyesyate ca ya imam dharmyam samvadam avayoh jnana-yajnena tenaham istah syam iti me matih: "It is my conviction that whoever studies this sacred dialogue of ours worships me by the sacrifice of intellect." Thus for beginners some study of philosophy must be there. Of course, if you just sing the Gita in glorification of Krsna without knowing the meaning of its verses, Krsna will deliver you, but who will have the conviction to sing the Gita unless he or she has some understanding of its meaning?

Q. Shouldn't we understand that we are not the body before we try to understand higher topics like Gaura and Krsna lila?

A. Yes, you have to understand that you are not your body in order to understand Gaura and Krsna-lila. But what are you doing to understand that you are not your body? If you do the spiritual practices recommended in our tradition, then that understanding will come quickly and interest in these higher topics will manifest in proportion to your realization of the difference between your self and your body. These topics are not too high for a serious sadhaka, so be serious about spiritual practice and be happy that you have the opportunity to discuss these things.

Q. Doesn't sastra teach the evils of industrialization?

A. In sastra it is mentioned that once Arjuna saved the demon Maya Danava from a forest fire (Agni). Maya Danava then offered Arjuna the benediction of yantra-vijnana (science of machines), but Krsna told him that this science was for Kali-yuga and thus he should refuse it. However, Krsna himself did exploit Maya Danava's yantra-vijnana by having him build the Pandavas' palace. So it seems that industrialization is a symptom of Kali-yuga that can also be used in Krsna's service. The trick is to become attached to Krsna seva and not modern technology. This is called yukta-vairagya, or balanced renunciation.

Q. In your commentary on Bhagavad-gita 4.6 the last line reads, "Another meaning of the word maya is mercy." Can you provide some insight or some scriptural reference to this definition?

A. This is a good question, especially for preaching in circles where others are familiar with the teachings of the Gita, but not the Vaisnava conception. Srila Prabhupada repeatedly makes this point (maya also means mercy) without documenting it. The Goswamis also make this point, and I believe that Sri Jiva Goswami documents it with a particular Sanskrit dictionary definition. In my Monier-Williams Sanskrit dictionary, "ma" means to measure, apportion, grant, to help anyone to anything, or of course negation as in "not that." This dictionary also defines maya as art, wisdom, and supernatural power. Otherwise, in Vaisnava theology we have the dual conception of yogamaya and mahamaya. While mahamaya usually denotes a negative illusion tantamount to ignorance, yogamaya denotes an illusion that facilitates the highest knowledge--transcendental love.

Raja vidya (the king of knowledge) of the 9th chapter of the Gita is pure bhakti, the art of love. So yogamaya is associated with knowledge and mahamaya is associated with ignorance. Thus it is clear that maya means both wisdom and illusion. We need to go another step to come to mercy, although even mahamaya is associated with compassion, a kind of "tough love" if you will. Here is something from Srila Prabhupada commenting on Bg 4.6: "The word maya, or atma-maya, refers to the Lord's causeless mercy, according to the Visva-kosa dictionary. Thus Krsna appears by his mercy to fulfill his own desire and to uplift others." I think it is safe to say that when Srila Prabhupada says that the Visva-kosa dictionary defines maya or atma-maya as causeless mercy he is saying that this particular dictionary defines the word maya as mercy. But if it defines only atma-maya as mercy, no harm. That is how I have written about it in my commentary on Bhagavad-gita.

Q. How important is good health to the practice of bhakti?

A. Good health is helpful but more important is having the proper conceptual orientation to devotional life and a clear sense of the value of spiritual practice. Our most revered Thakura Bhaktivinoda once cursed good health because he reasoned that in good health there was more opportunity to forget Krsna. This is very instructive, but not something for neophytes to imitate.

Q. Self-analysis seems a lofty idea that is impossible in practice because we just cannot see ourselves as well as others do. Don't we need the help of others in order to know ourselves?

A. It's true that to know ourselves we need the help of others. Not just any "others" but specifically "others" who understand scripture and the science of bhakti, especially those more spiritually advanced than we are. Even Krsna, to better understand himself, desired to see himself from Radha's perspective. Thus he appeared as Sri Caitanya who is Radha-Krsna combined.

Q. I heard that there was preaching even in the Brahmajyoti. Any comments?

A. Srila Sridhara Maharaja once said, without elaborating, that there may be preaching even in the Brahmajyoti. Such souls have entered the land of no return but from there, forward progress may theoretically be possible. This is because Sri Krsna can do anything and the compassion of his devotees is limitless. Thus the jivanmukta in pursuit of sayujya-mukti may not be entirely lost to its devotional prospect.

Q. Can you explain something about the Gaudiya Vaisnava understanding of the verse krsna varnam tvisakrsna from Srimad-Bhagavatam?

A. There is much to be discussed here. Gaudiya Vaisnavas understand this verse to be a prediction of the advent of Krsna as Sri Caitanya Mahaprabhu. Thus this verse holds a very important place in Gaudiya Vaisnavism. In this verse because the final vowel in tvisa is long, this phrase (tvisakrsna) can be read as either krsna or akrsna (tvis akrsna or tvisa krsna). The two readings give opposite meanings: "black" or "not black" or "Krsna" or "not Krsna." Either one is grammatically correct. Gaudiya Vaisnavas tend to understand it as tvisakrsna (not black and thus fair or golden) and therefore as a reference to Sri Caitanya, whose complexion is golden. But we can also go with both readings and admit to its ambiguity in a way that serves to underscore the fact that the verse speaks loudly about Sri Caitanyadeva. It refers to someone who is Krsna, but who is at the same time is not Krsna. This is Sri Krsna Caitanya, who is Krsna appearing as a devotee of himself. Thus in this sense he is not Krsna.

Before citing this verse in chapter three of Caitanya-caritamrta's Adi-lila, Kaviraja Goswami cites the Bhagavatam verse that precedes it. In that verse the second two lines are significant: nana tantra vidhanena kalav api yatha srnu, "Pay attention (Raja Nimi), as I (Karabhajana Muni) speak about that Kali-yuga dharma based on the regulations found in the tantras."

Two things here are noteworthy. First the words nana tantra vidhanena indicates that this avatara is worshipped by regulations drawn principally from the tantras, agamas, pancaratras, and so on, which is the case for nama dharma as taught by Sri Caitanyadeva.

Secondly, the Muni tells the Raja to listen carefully--pay attention--(tatha srnu), which the King is already doing as the sage Karabhajana is in the midst of describing to him the yugavataras. The sage Karabhajana does not specifically ask the King to pay attention at any point in the discussion until he begins to speak about the Kali-yuga avatara. Why?

Because the Kali-yuga avatara is most difficult to understand in that he is a hidden avatara who is Krsna and not Krsna at the same time (tvisakrsna). Only those who take the Bhagavatam's advice to pay special attention to this verse will be able to unlock the mystery of this transcendental riddle about Krsna who is not Krsna. That is, they will be able to understand that in Kali-yuga Krsna appears as his own devotee in order to propagate the yuga dharma (sankirtana).

The last line of this verse reads, yajnaih sankirtana-prayair yajanti hi sumedhasah: those who know what is meant when we say, "Krsna who is not Krsna," are to be understood as spiritually insightful (sumedasah). They will worship the Kali-yuga avatara through sankirtana, the chanting of his holy name. In this way the verse krsna varnam tvisakrsna from Srimad-Bhagavatam tells us that the Kali-yuga avatara is Sri Caitanya Mahaprabhu.

Questions or comments may be submitted at the Q&A Forum http://www.swami.org/sanga/ or email sangaeditor@swami.org.

krsna · 02-27-2005, 10:01 AM

Volume III, No. 32

Rasa-tattva and Rasabhasa

Q & A with Swami B.V. Tripurari

Q. What is the difference between the gopis' love for Krsna and the manjaris' love for Radharani? I would also like to know about Lord Caitanya's love for the Divine Couple and the relationship between the guru and the disciple. Is there any devotion like the love that Radha and Krsna have for each other and how do we maintain a rational mind and sober service mood when discussing such advanced rasa?

A. Krsna is the supreme nayaka (hero) and Radha is the supreme heroine (nayika). Radha's love for Krsna is nayika-bhava. Her eight expansions (asta sakhis), while competent to be nayikas of Krsna, do not desire this, and thus gopis like Lalita and Visaka relish sakhi-bhava, in which they assist in bringing about the union of Radha and Krsna. Those who assist these gopis are called manjaris. Attaching themselves to sakhis such as Lalita sakhi, they relish the bhava of Radha vicariously. Thus manj