Narasingh

 

I would not draw too much from the movie of the rag-tag group whose good fortune it was to encounter Srila Prabhupada and Kreeeshna. It seems that Kirtananda at least understood Purusa being masculine and another explained lover and beloved. My impression was that 'gopis' were discussed in relation to selfless love.

 

It was humorous though ... yet absolutely amazing.

I'm sorry, it was clear that they were talking specifically about the female gopis of Vrindavana, not any non-directional vague concept. Kirtanananda clearly said that to become a gopi is a most exalted existence and that it may take many lifetimes to get there. He had the understanding (as well as the others in the room) that that is the Ultimate Goal of Life. And "rag-tag"? These persons had great fortune. Look at them! They participated in some of the first Harinam Sankirtans in the western world! This is a relisheable activity by the likes of Shiva, Suka, Narada, and Brahma and here they are taking part in it, being born as mlecchas and yavanas, cow-eater, with no hint of any past sukrti. We must acknowledge the sanctity of their position then!

 

I've seen in numerous missions how magnanimous the Acharya is and gradually the magnanimity decends down to a more selective group. I think we all agree that those who received association with Srila Prabhupada in the early years were very fortunate. They were given insight rarely to be had. Much the same way as Sonic Yogi doesn't recall it ever being discussed that Prabhupada was a cowherd boy in the height of ISKCON yet some early devotees made their offerings in such a direct way.

 

Watch at 9:30+ minutes in

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It was obviously instilled in these devotee's understanding that they are actually feminine, that they are Gopi, or that their ultimate goal of existence is to become Gopi.

This is one of the first documentaries of Srila Prabhupada's mission. Pay attention to the way the members speak at around 9:30+ on the counter. I have to wonder what may or may not be veiled. I was looking for this for awhile. I'd like to hear Babhru Prabhu's response to this:

 

 

 

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Ramananda Raya told Lord Chaitanya,

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.

 

Well, I guess that pretty much sums it up. Mahaprabhu is saying....well is there anything I need to add? Sonic Yogi, I think the last time I quoted you, you pretty much said the same thing.

 

The next question is... If one were to propose that Srila Prabhupada is in sakhya rasa, is that a bad, or undesirable thing? Is that not sensitive to Guru, Sadhu and Sashtra? If Srila Prabhupada openly allowed his disciples to offer praise to him as a cowherd boy, and obviously derived pleasure from it, wouldn't it be feasible to allow his disciples to continue doing so?

 

Is it all one?

Is santa rasa really as good as madhurya-rasa?

Is dasya-rasa as good as madhurya-rasa?

Maybe in the eyes of the santa-bhakta, but not in the eyes of an objective thinker.

Your last sentence here explains it all, and I think you will find agreement across the board here.

NitaiS, I have a difficult time with that as well. I'm pretty sure it is not supported by sastra. Although madhurya rasa is "ontologically" more in depth, neither Gopis in madhurya rasa nor Gopas in sakhya rasa can have the level of fulfillment in Krsna's life as Srimati Radharani. Take Candravali for instance. She is considered to be the next major principle Gopi, the ultimate anti-party and (for lack of better words) still "falls short". Vrndavan revolves around Vrndavaneshvari.

Thus, while Gopas have some level of "shortcoming" in Krsna's ultimate satisfaction, the same rings true for Gopis. However, it is these "shortcomings" which are the endearment to Sri Sri Radha-Govinda. All in all the eternal residents of Vrndavan are part and parcel of Sri Sri Radha Govinda and serve to augment their Lilas. Their activities serve to increase the Love between the Divine Couple. From this standpoint, everything is perfect!

NitaiS,

Its not that their spiritual progress has been halted, it is that they are in a mutually fully satisfied position. Take Gopa Kumar for instance. He became fully satisfied with his position. When one reaches the stages of prema, Krsna is fully pleased with them, and reciprocates with His devotees in such a way as to ensure their complete satisfaction. But it is true and accepted by Gaudiya Philosophy that Rasaraj is completed only by Mahabhava and that somehow or other, all are serving under Her Grace. Srimati Radharani is the fullest extent. Shrila Shridhara Maharaj has asserted that Srimati Radharani is such and that all other camps are serving according to Her Desire under Yogamaya.

 

Srila Narayan Mahraj:

It is sometimes misunderstood that Srila Svami Maharaja was only in sakhya-rasa, and that he cannot give madhurya-rasa. This is not a fact. He came only for spreading the same mission to the world that was brought by Srila Rupa Gosvami.

Srila B.P. Puri Maharaja's discussion in this pamphlet harmonizes this idea:

 

Puri Maharaja replied, “Baba, if your guru is situated in sakhya-rasa, you don't have a problem. But if anyone thinks they have a problem because their guru is in sakhya-rasa rather than madhurya-rasa, then they have a problem!” Srila Puri Maharaja then went on to explain that should any of Prabhupada’s disciples develop greed for gopi-bhava that Prabhupada would make arrangements to facilitate their pursuit.

 

By saying such you are essentially saying that all but Radha's prema is measurable

 

In essence this is true.

Sonic Yogi, your perspective brings up the natural question, "If all things are complete in madhurya bhava and manjari bhava, and they are of the highest value, why are there any other bhavas in Goloka?"

 

The spiritual world is full of rasa. Again, we must be careful to not see this from a cost vs. value perspective. Srila Prabhupada was explicit in this regard, as each rasik thinks their bhava is most suitable for them.

Sonic Yogi, with all respect:

It has been revealed that each of the different "camps" of rasiks appreciate the other camps as better in certain ways. This is the harmony, some "jealosy" arises as the gopis see Krsna head off with his friends to tend the calves. Yet they are situated as gopis. It is not all one, but statements like yours indicating that they are different stages of development, that dasya is inferior thus needing to upgrade to something better are dangerous statements. Krsna likes His cowherd boy friends. I would venture to say, "He wouldn't have it any other way". Vrndavan without Madhumangala or Mandalibhadra or Subala or Shridhama, or Gopa Kumar??? I think you are missing the dynamics of it and looking at it from a cost vs. value perspective.

 

I'm not entirely sure I understand what you think isn't a valid address. Is it that Srila Prabhupada wouldn't respond subjectively according to different people's interest (to the point of determining what rasa he would say he was in)? If so, I don't think he would either, I was just following Beggar's logic for the sake of argument (to show the flaw in it).

 

What I mean is...

Unless the devotee (to whom Srila Prabhupada said he was a cowherd boy and who was not interested in sakhya-rasa then or now) is on the liberated platform of rasa (being not interested in sakhya-rasa) then how is it a validating argument? Afterall, upon being blessed with bhava we will know which rasa we are attracted to. Until then, my consideration of what is more attractive may stem from my material associative reasoning... ie. , "as a young boy, I think its cool to hear of Balaram pounding Pralambasura into the ground." or "as a young girl, I find the gopis so beautiful!"

 

If the devotee is on the liberated platform, consider my exception to your statement muted.

 

I’m not sure what your point is. Are you saying that there is no objective reality, that Srila Prabhupada said that he was in sakhya-rasa because the disciples who he said that to were destined to be cowherd boys? The problem with that theory is that one of the devotees to whom Srila Prabhupada said he was a cowherd boy was not interested in sakhya-rasa then or now. If Srila Prabhupada was responding according to the subjective vision of the disciple, he would have said he was a manjari.

 

I'm sorry Sukhada, I don't see this as a valid address, unless the devotee to whom Prabhupada said that to is a liberated, eternally situated devotee. The underlying flow tho this whole conversation is that, as Grace descends, a devotee finds themselves enraptured by a particular bhava and rasa and it is not up to them what "party" they serve with, but that they are accepted into lila and view their position as being their element. They are fully satisfied with the position they have, whether a tree, a flower, an elder, a friend, or a damsel.

Probably because it is a made up ritual which doesn't appear in sastra?

Now, I'm sure there is a more authoritative answer than that... In your case (as well as mine) it can even be, "I don't know"

The Gaudiya Conception culminates with the feeling that Srimati Radharani is the only true happiness for Krsna, conjugally speaking. It is not only accepted, but appreciated. Krsna (Rasaraj) is complete with Radha (Mahabhava). Thus, in the interest of the complete spiritual pleasure of the Divine Couple, the devotee, following in the line of Svarupa Damodara, Rupa Goswami, Bhaktivinode, Bhaktisiddhanta and Srila Prabhupada, does not entertain the idea of anything other than arrangements for the pleasure of the Divine Couple. As the book shows, each camp, at least sakhya and manjari have their particular associates who are interested in the welfare of the Divine Couple. Thus, a sakha can assist in arrangements as well as a manjari. It looks as if you are suggesting that somehow Prabhupada has not been glorified because sakhya rasa doesn't afford intimate conjugal relations with Krsna.

Quote:

Quote:

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"In the bhakti platform there are different stages. Spiritually, there is no difference. One in dāsya-rasa and one in mādhurya-rasa, there is no difference. But a devotee likes to serve the Supreme Lord according to his inclination." </td> </tr> </tbody></table>

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But simultaneously, there is some difference and progression.

 

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"between Kṛṣṇa and devotee, either in the śānta... Some devotees have become there land, water, tree, flower. They are attached to Kṛṣṇa. Some devotees, they have become servants. They are attached to Kṛṣṇa. And some devotees, they have become cowherds boy, friendly. They are attached to Kṛṣṇa. And some devotees have become Kṛṣṇa's father, mother, uncle, elderly. They are attached to Kṛṣṇa. And some devotees, they have become gopīs, young girls, and love Kṛṣṇa, dance with Him rasa dance. "

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<!-- END TEMPLATE: bbcode_quote --> In CC Madhya 19.228 we are told those devotees whose eternal swarupa is in santa rasa (ie. trees) attain dasya rasa and similarly, a friendly intimacy is added when they develop sakhya rasa.

 

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In the śānta-rasa one accepts Kṛṣṇa as the impersonal Param Brahma or the localized Paramātmā. This is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that Paramātmā, the Supreme Lord, is master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. However, although in the śānta-rasa there is no active service, in the dāsya-rasa active service is prominent. Thus in the dāsya-rasa, the qualities of śānta-rasa and service are predominantly visible. Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in the sakhya-rasa. </td> </tr> </tbody></table>

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We are told there are SPECIAL FLAVORS (experienced by the devotee) in friendship.

 

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The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, There are also special flavors experienced in friendship with the Supreme Lord, and these are manifested by friends such as Subala, whose devotion increases up to the point of bhāva. </td> </tr> </tbody></table>

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And it does not stop there....

 

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Translation

"Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in Śrīmad-Bhāgavatam.

Purport

In conjugal love there are the qualities of neutrality, servitorship, fraternity and paternal affection, as well as conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied. Conjugal love (mādhurya-rasa) is also known as śṛṅgāra-rasa. It is the conclusion of Śrīmad-Bhāgavatam that in the complete combination of loving service to the Lord-namely in conjugal love-the Supreme Lord fully agrees to be under the control of the devotee.

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So according to Sukhada, it is the WORST SPECULATION that there is some way for Krsna and Yoga Maya to arrange for a servant to experience complete attainment, and all that entails?

 

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"In Śrīmad-Bhāgavatam [10.32.22] it is said that Lord Kṛṣṇa cannot proportionately reciprocate devotional service in the mādhurya-rasa; therefore He always remains a debtor to such devotees.

Madhya 8.94

Kṛṣṇa and His devotees become perfectly intimate in conjugal love of Godhead. In other mellows, the Lord and the devotees do not enjoy transcendental bliss as perfectly. The next verse from Śrīmad-Bhāgavatam (10.33.6) will illustrate this verse.

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No way for Srila Prabhupada to become perfectly intimate, and enjoy transcendental bliss as perfectly?

 

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Of the four kinds of reciprocation of loving service-dāsya, sakhya, vātsalya and mādhurya-mādhurya is considered the fullest.But the conjugal relationship is further divided into two varieties, namely svakīya and parakīya. Svakīya is the relationship with Kṛṣṇa as a formally married husband, and parakīya is the relationship with Kṛṣṇa as a paramour. Expert analysts have decided that the transcendental ecstasy of the parakīya mellow is better because it is more enthusiastic. This phase of conjugal love is found in those who have surrendered to the Lord in intense love, knowing well that such illicit love with a paramour is not morally approved in society. The risks involved in such love of Godhead make this emotion superior to the relationship in which such risk is not involved....

It is further stated here in Caitanya-caritāmṛta that the parakīya sentiment exists only in that transcendental realm and nowhere else. This highest form of ecstasy can exist only in the most confidential part of the transcendental world, but by the causeless mercy of the Lord we can have a peep into that invisible Vraja.

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No way to acheive superior loving emotions, to share the highest form of ecstasy by giving Krsna the highest form of ecstasy by surrendering in a more intense love?

 

The Cowherd Boys in Sakhya Rasa cannot get a peep?

 

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This verse (Bhāg. 10.47.60) was spoken by Uddhava when he visited Śrī Vṛndāvana to deliver a message from Kṛṣṇa to the gopīs. Uddhava remained in Vṛndāvana to observe the movements of the gopīs there. When he saw the ecstatic love for Kṛṣṇa in separation manifested by the gopīs, he appreciated their supreme love and therefore expressed his feelings in this verse. He admitted that the fortune of the gopīs could not be compared even to the fortune of the goddess of fortune, to say nothing of the beautiful girls in the heavenly planets. </td> </tr> </tbody></table>

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The next verses speak for themselves.

 

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" 'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.'

Madhya 8.86

"As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifest in conjugal love [mādhurya-rasa].

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<table border="0" cellpadding="6" cellspacing="0" width="100%"><tbody><tr><td style="border: 1px solid rgb(102, 102, 102); padding-left: 3ex; padding-right: 3ex;" bgcolor="#e0e0e0"> BTG (English version of the 'Bhakti Rasamrita Sindhu' by Sri Rupa Goswami)

Edited by Tridandi Goswami Abhay Charan Bhaktivedanta Swami

 

Therefore the servitor living being, if at all he wants to relish any one of the above Rasas, he must reciprocate the same with Sri Krishna who is the unlimited ocean or source of all Rasas. One can derive any amount of Rasa of a particular type from that resources simply by such reciprocation with Krishna. "Gopal Tapani" directs therefore conclusively that Krishna is the Supreme Fountain Head of all the Rasas which are also confirmed by the Sruti or the Vedas. One should therefore always meditate upon Krishna to derive a particular type of Rasa according to one's choice and under proper direction of the spiritual master.

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Gaura Hari!!!

 

what was he supposed to say?

I don't like cowherd boys?

 

or

 

I like Gopis better?

 

I mean...... c'mon....!

He could have said whatever he wanted. The fact that he said what he said is what this book is based on. I've just read through 1/2 of it. In the interest of a constructive discussion I would suggest reading it. One of my favorite parts of the book is : page 9

Bhaktivinoda Thakura’s Jaiva Dharma shows that there is

room for subjectivity in regard to one’s vision of Shri Guru:

Vijaya-kumara and Vrajanatha saw their guru as representing

madhurya and sakhya-rasa, respectively. This apparent

discrepancy is due to the fact that while Sri Guru is a particular

jîva soul, the shakti of guru-tattva is simultaneously within

him and he can therefore represent any rasa. Thus although

disciples’ budding spiritual sentiments may color their perception

and allow for more than one vision of Srila Prabhupada,

ultimately he is who he is: he has one eternal rasa in

Krsna Lila.

Babhru Prabhu has initiated his posit on this firm foundation of subjectivity. After that, he moves on to show how Prabhupada may be reasonably seen in sakhya rasa.

 

Yes. It's not that uncommon though for the guru and disciple to have different sentiments. Think of how Bhaktivinode Thakura even made a point to illustrate it in Jaiva Dharma--Vrajanatha was attracted to sakhya-rasa, although his guru was in madhurya-rasa. It is interesting to note that he saw his guru as being an embodiment of Subala sakha though. Nonetheless, although a disciple may see the guru through the lens of bhava, the guru does have one svarupa in Krsna-lila, and this svarupa doesn't change (and I mention this only due to insinuations by someone else on the thread).

It has been mentioned before, in this thread, that Srila Shridhara Maharaj gives room for possibilities. And as you put it this can be harmonized by the disciples inherent bhava acting as a lens.

 

I have mentioned before that I believe that even if certain members of the greater Vaishnava community may have a difficult time accepting this notion, it may serve a greater purpose to publicly accept it. That purpose being, we must recognize that we cant manipulate our position in the service of the Divine Couple. As Prabhupada is sakha and Saraswati Thakura is manjari, we have to understand that a position will be bestowed upon us (when and if we can be so deserving) depending only upon the sweet will of the Divine Couple, not that by becoming initiated by a Guru of a certain camp in sadhana, one is automatically and mathematically bestowed entrance into the direct siddha svarup camp of the Guru.

 

Divine Grace must be held above all in our quest for the true nourishment of our soul.

 

Oh how nice.

Another "Prabhupada said" for the books that there is no documented evidence for.

 

Prabhupada didn't reveal his svarupa.

It's a secret.

 

He told me in a dream to ask Subal Sakha because he knows.

 

I haven't yet had a chance to talk with Subal Sakha.

 

More recent evidence for differing sentiments appearing

within the same lineage is found in the well-known case

of Shyamananda Prabhu, the disciple of Hrdaya-caitanya.

Hrdaya-caitanya was a disciple of Gauridasa Pandita, who

is Subala-sakha in Krsna lîla. Like his guru Gauridasa,

Hrdaya-caitanya was also steeped in sakhya-rasa, yet his disciple

Dukhi Krsnadasa, who later became famous as Shyamananda,

tasted conjugal love.

 

I think that the real reason why some feel the need to see Srila Prabhupada as having a veiled madhurya sentiment in the face of so many indications of sakhya-rasa is because of the heavy preaching that has gone on for the last fifteen or so years that says that Srila Prabhupada has to be in madhurya-rasa, that our sampradaya is only for madhurya-rasa. This position is one that is not held by Srila Bhakti Pramode Puri Maharaja, Srila Prabhupada, Srila Sridhara Maharaja, Srila Bhaktisiddhanta Saraswati Thakura, or Srila Bhaktivinode Thakura, as the following quotations substantiate:

 

Srila Bhaktivinode Thakura: "If the disciple is not attracted to srngara-rasa, the disciple may be suited for dasya-rasa or sakhya-rasa. Then the spiritual master will explain the disciple's identity in terms of one of those rasas. These rasas are not bad or unworthy. "

 

Srila Bhaktisiddhanta Saraswati Thakur: "The pathetic condition of a person who tries to consider the superiority and inferiority of the rasas without understanding the difference between matter and spirit is the same as the pathetic condition of a person who tries to learn geometry without understanding the difference between an axiom and a postulate. "

 

Srila Sridhara Maharaja: "Sakhya-rasa is a very small thing? What is this? From a distance I want to show my respect to sakhya-rasa. That should be the tendency of a real devotee, and not to disregard all these things."

 

Hrsikesanada dasa: So that means that my relationship with you is eternal, that it will continue in nitya-lila?

Srila Prabhupada: Yes.

hd: As manjaris?

acbsp: Down to sakhya.

hd: But for Rupanugas isn’t it always manjari-rasa?

acbsp: That is the highest; but in the spiritual world there is no such distinction.

 

Srila Bhakti Pramode Puri Maharaja: “If your guru is situated in sakhya-rasa, you don't have a problem. But if anyone thinks they have a problem because their guru is in sakhya-rasa rather than madhurya-rasa, then they have a problem!”

 

Nice

 

In this discussion it seems like we are coming up with a pretty consistent contention of the idea that sakhya and madhurya don't mix, that there is a large enough distinction between the two that Prabhupada would not be in the "same camp" with his guru, etc.

 

It is not that they don't mix. For me this has never been a question. Mixing is different than being. Sugar and Milk make wonderful things, but Sugar is not Milk. This is the "paradox". Perhaps what we have just witnessed recently (being materially manifest in the line of Mahaprabhu, Shri Rupa, and Siddhanta Saraswati) is just that... the mixing of Sugar and Milk.

 

I`d rather bow and give my respects to a devotee who cleans the toilet bowls everyday inside the temple of Sri Damodara than one who wants to be treated as if he were God himself.

I don't think anyone here is suggesting that Prabhupada wants to be treated as if he were God himself. It was the humility and dedication to his Guru's and Krsna's words which has endeared him to so many. He is that "devotee who cleans the toilet bowls". And you, yourself said, "I'd rather bow and give my respects to a devotee."

 

Your bowing is all that anyone else is doing right now on this thread. That is all. They are just giving their respects to a devotee who has dedicated his existence to Sri Hari, Guru, and Vaishnava.

 

BG 16.13-15

 

The demoniac person thinks: "So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice." In this way, such persons are deluded by ignorance.

We must keep ourselves from this way of thinking. We must become pure then we will know the decision to be had. Don't just chant your rounds, but chant them earnestly, with great need and desire.

 

Our current problem is there are no global governing structures which are completely Dharmic. And even if there happens to be a war, Maha Bhagavatas still find themselves on opposite sides.

 

As "primate" says:

Krishna is the only doer and everything that appears to occur in this so called 'material world' is ultimately His plan unfolding.

 

 

No, it is not feasible that Srila Prabhupada would not be a servant of his guru in Goloka. And no also, this is not a paradox. As Rupa Goswami explains, there are sakhas with a mix of madhurya sentiment. There are sakha's who are involved in Krsna's love life, just as there are manjari's who are involved from the other side with Radha. These sakha's have relationship, friendship and service to gopi's in assistance to the union of Radha and Krsna.

 

 

Dear "mud", you have taken my statements out of context. My original statement is as follows:

 

Here is the paradox.

 

How is it that, while Srila Bhaktisiddhanta Saraswati is a manjari, Srila Prabhupada may or may not be a sakha. If there is one thing more certain than whether or not Srila Prabhupada is a sakha, it is that his ultimate desire is the service of Srila Bhaktisiddhanta Saraswati.

The paradox that I was speaking of was not that Srila Prabhupada does not want to serve under his Guru, but that if he truly wants to serve closely, then how is it that he is in a separate camp (yes, even priya-narma sakhas are one step distinguished from manjaris)? Working together wonderfully does not imply being in the same camp. However, the more closely connected one is in dasa, dasa anudasa seva, should imply the same camp. Can it be that the gift of his (Srila Prabhupada's) Guru to him was service in the camp of the cowherds?

 

If we want to serve guru in the world beyond this, we better try to figure out where he is! We are not going to the spiritual world to serve Krsna first hand, we are das das anudas. So where is that das that I have come to love and serve in this world, who pointed me to that world? That is what I want to find out, so I know where I'm going after I get tired of serving false masters here.

 

He didn't come right out and reveal it, because in the same spirit of his guru he did not want to cheapen these thing. What is that quote of his when someone asked him who he was in the spiritual world? "If I told you, you wouldn't believe me."

 

To talk about this publicly is a glorification of him. Look at how he is talked about all over the internet right now... Ritvik, Sampradaya Acarya, Prominent Link. I personally think it's nice to hear some more inspirational discussion of Prabhupada than this stuff that has been boring me for so many years...

Here is the paradox.

 

How is it that, while Srila Bhaktisiddhanta Saraswati is a manjari, Srila Prabhupada may or may not be a sakha. If there is one thing more certain than whether or not Srila Prabhupada is a sakha, it is that his ultimate desire is the service of Srila Bhaktisiddhanta Saraswati.

 

Is it feasible to consider that Srila Prabhupada doesn't really want to serve Srila Bhaktisiddhanta in the spiritual world so he is a sakha instead? (I think not).

 

The crux of the matter is if Srila Prabhupada is a sakha and Srila Bhaktisiddhanta Saraswati is a manjari, what hope do you have of manipulating your position in eternal Lila? Manipulation is a product of exploitation, which is vehemently disposed of by our Gaudiya Parampara in the line of Srila Bhaktisiddhanta Saraswati.

 

In a sense, even if this booklet is wrong, it is still the right thing to preach, since it will shake up the belief that we can manipulate ourselves into Lila. It has the potential to encourage Saranagati which looks towards descending Grace.

 

I am looking forward to reading your booklet, Babhru Prabhu!