Shakti-Fan

Eulogy of Srila Bhaktivinoda Thakura

by Srila Bhaktisiddhanta Saraswati Thakura

(The Harmonist, Dec. 1931, vol. XXIX No. 6)

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... 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... Thakura Bhaktivinoda is acknowledged by all his sincere followers as possessing the powers of the pure devotee of Godhead.

His words have to be received from the lips of a pure devotee. If his words are listened from the lips of a non-devotee they will certainly deceive. If his works are studied in the light of one's own worldly experience their meaning will refuse to disclose itself to such readers. His works belong to the class of the eternal revealed literature of the world and must be approached for their right understanding through their exposition by the pure devotee. If no help from the pure devotee is sought, the works of Thakura Bhaktivinoda will be grossly misunderstood by their readers. The attentive reader of those works will find that he is always directed to throw himself upon the mercy of the pure devotee if he is not to remain unwarrantably self-satisfied by the deluding results of his wrong method of study.

The writings of Thakura Bhaktivinoda are valuable because they demolish all empiric objections against accepting the only method of approaching the Absolute in the right way. They cannot and were never intended to give access to the Absolute without help from the pure devotee of Krishna. They direct the sincere enquirer of the truth, as all the revealed scriptures do, to the pure devotee of Krishna to learn about Him by submitting to listen with an open mind to the transcendental sound appearing on his lips. Before we open any of the books penned by Thakura Bhaktivinoda, we should do well to reflect a little on the attitude which serves as the indispensable prerequisite to approach its study. It is by neglecting to remember this fundamental principle that the empiric pedants find themselves so hopelessly puzzled in their vain endeavor to reconcile the statements of the different texts of the scriptures. The same difficulty is already in process of overtaking many of the so-called followers of Thakura Bhaktivinoda and for the same reason...

Those who want to understand the contents of the volumes penned by the piecemeal acquisitive method applicable to deluding knowledge available to the mind on the mundane plane, are bound to be self-deceived. Those who are sincere seekers of the truth are alone eligible to find Him, in and through the proper method of His quest.

In order to be put on the track of the Absolute, listening to the words of the pure devotee is absolutely necessary. The spoken word of the Absolute is the Absolute. It is only the Absolute Who can give Himself away to the constituents of His power. The Absolute appears to the listening ear of the conditioned soul in the form of the name on the lips of the sadhu. This is the key to the whole position. The words of Thakura Bhaktivinode direct the empiric pedant to discard his wrong method and inclination on the threshold of the real quest of the Absolute. If the pedant still chooses to carry his errors into the realm of the Absolute Truth he only marches by the deceptive by-path into the regions of darker ignorance by his arrogant study of the scriptures. The method offered by Thakura Bhaktivinoda is identical with the object of the quest. The method is not really grasped except by the grace of the pure devotee. The arguments, indeed, are these. But they can only corroborate, but can never be a substitute for, the word from the living source of the Truth who is no other than the pure devotee of Krishna, the concrete Personal Absolute.

Self effulgent gurus are very easy to worship in my opinion because they command respect from their great qualities.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja:

Los Angeles - May 11, 2003

What is Vaisnava-sanga or sadhu-sanga? You should know what is real association with a sadhu or saintly devotee. Sanga in short means association. San-ga – it is a Sanskrit word and it denotes samyak rupena gamanam; meaning to follow and serve one's Guru in all respects. This is also stated in the Bhagavad-Gita (4.34):

tad viddhi pranipatena

pariprasnena sevaya

upadeksyanti te jnanam

jnaninas tattva-darsinah

["Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."]

You will have to seek out a high class of association – qualified Vaisnava devotees – and offer obeisances to them, thinking, "I must obey, serve and please them in all respects." Tad viddhi pranipatena pariprasnena sevaya. Three things are mentioned here by Krsna. First, pranipatena – surrender yourself, thinking, "I must obey." Secondly, pariprasnena – you will have to very humbly ask questions, and the Vaisnavas saints will explain and reconcile everything for you. Thirdly, sevaya – you will have to serve with a mood to please them. Without these three, you cannot have bhakti. This is stated throughout the scriptures, and there are so many examples.

`sadhu-sanga', `sadhu-sanga' – sarva-sastre kaya

lava-matra sadhu-sange sarva-siddhi haya

["The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success." (Caitanya-Caritamrta, Madhya-lila 22.54)]

Without sadhu-sanga you cannot advance in Krsna consciousness. If you are trying to perform bhakti by yourself, by your intelligence, the result will be karma (material fruitive activity) – not bhakti.

So, I ask you'all: "Have y'all heard the Vedic message from the right source.

And y'all must practically be firmly established in Brahman???????????????????????????"

 

That's a loaded question. Because if you say you have read Prabhupada's books they will say that is not enough and you have to find a living guru. So apparently some people think that reading Prabhupada's books is not hearing the Vedic message from the right source and you need to have the currently elected or appointed living guru feeding you information about the Vedas. So it all gets back into the same old debates over and over. I hope you are right that all is well and exactly as it should be in Iskcon.

Why not a self-effulgent guru, why does a living guru have to be elected or appointed? Or are you being facetious?

Srila Narayana Maharaja:

August 13, 2001

Some persons doubt that Srila Bhaktivedanta Swami Maharaja was tri-kalajna, omniscient. They question that if he was omniscient, how could he have given the renounced order to so many disciples who have either fallen down or will fall down very soon. They say that it seems as though he never knew what would transpire in the future. Many ISKCON leaders are thinking that he was not omniscient, and that is why he gave sannyasa to many who later went to hell.

Those who think that he was not omniscient or that he made mistakes are wrong. They are totally wrong. They are not initiated in the real sense, and they cannot understand things properly because they are not associated with any high class of Vaisnava.

You are familiar with the history of Sri Ramacandra. Sita saw a deer grazing and She requested Rama to capture it. Rama then followed the deer for miles and miles, and finally He shot it. That deer was the demon Marica, and as he was dying he called out in Rama's voice, "O Laksmana! Save me! Save me!" As a result of this incident, Sita was kidnapped by Ravana.

Rama is omniscient. Why did He not know beforehand that Sita would be stolen by Ravana if He would pursue the deer? Why could He not have known? Why did He have to send Hanuman and others to search for Sita? Laksmana is akanda-guru-tattva, the personified principle of undivided or complete guru. Why did he leave Sita and then have to search for her?

In this regard one may also doubt Krsna and question: Why did Krsna do so wrong? Why could He not have warned the young Yadus when they presented the so-called pregnant 'girl' before the sages? Did He not know that the incident would later be the cause of the Yadus' fighting together and killing each other? If He knew, why did He not warn them? He could have prevented them all from dying.

Krsna knew, and Ramacandra knew. They both knew everything, but They were engaged in naravat-lila, human-like pastimes, playing the role of human beings. Whatever They did was for the welfare of the universe. Srila Swami Maharaja is a manifestation of Krsna, and whatever he did was also for the welfare of all. Foolish persons cannot reconcile all these things. Such persons are fallen souls. They are not actually sannyasis.

Srila Narayana Maharaja:

Los Angeles, May 13, 2001

I have seen that Srila Swami Maharaja has given the definition of ISKCON with this sloka: krsnah bhakti rasa bhavita. This is the basis of ISKCON...

If anyone is not following this, even he is trying to be ISKCON, he is not really ISKCON. He is ISKCON-abhasa (a semblance or shadow). We see in the semblance of ISKCON that so many members can fall down. The real ISKCON members, however, will never fall down. Brahma is the first in ISKCON, Narada is second, Srila Vyasadeva is third, and fourth is Sri Sukadeva Gosvami. They cannot fall down. Srila Rupa Gosvami cannot fall down, and he is also ISKCON. Srila Raghunatha dasa Gosvami will never fall down, and he is also ISKCON. We are all ISKCON, but those who can fall down, those who are simply trying to be ISKCON, are not really its members.

We must help devotees who are in that category. I pray that Krsna will sprinkle His mercy on them so that one day they will be in the real ISKCON.

Generally, koti janma sukritair na labhyte: this high-class standard cannot be had only by sukrti (spiritually pious activities or regulative bhakti). If one gathers sukrti for thousands and thousands of births, in relation to Krsna and His devotees, or in relation to anything related to Krsna, then it will be real sukrti. When sukrti is in large enough quantity, you can have darsana of any exalted devotee. Sadhu-sanga will be achieved.

sadhu sanga sadhu sanga sarva sastra kaya

lavamatra sadhu sange sarva siddhi haya

This has been proclaimed everywhere, and Srila Swami Maharaja has also explained so much about it. Without sadhu-sanga we cannot advance to our goal.

krsnah bhakti rasa bhavita matih

kriyatam yadi kuto ’pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

[syamarani reads translation:] "Pure devotional service in Krsna consciousness cannot be had even by pious activities in hundreds and thousands of lives. It can be obtained only by paying one price; that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay. Purport: The previous two verses are in included in the Padyavali (13, 14) by Srila Rupa Gosvami."

Srila Bhaktivedanta Narayana Maharaja:

There is a God, we are parts and parcels of God, and we must serve Him. The desire or tendency to serve Him is called sraddha, and it comes by the association of a pure devotee. If we desire to serve Godhead, but after sometime we have no association with advanced devotees, that desire will dry up. This is going on nowadays. We see so many devotees who had sraddha, and after that came to take initiation and engage in devotional service (bhajana-kriya) and bhajana-sadhana (hearing, chanting about, and remembering the Supreme Lord). However, because there was no good association, their sraddha began to dry up. Although they were approaching the stage of the second-class or intermediate devotee (madhyama-adhikari), and they even entered brahmacarya and the renounced order – from there they began to fall. They can be likened to a tree or creeper; after the sprouts develop some leaves, due to not getting water they will die. Therefore, we should try to always be in good association.

No mundane society can give Truth. However, if in society there are some good preachers like Srila Bhaktivedanta Svami Maharaja or Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, we can associate with them. After they left the vision of this world, the disciplic line of spiritual preceptors was still there; but the so-called followers are not true followers. They are hankering after the three W’s – wealth, women, and wine – and they will surely fall down.

<table align="center" border="0" width="100%"><tbody><tr><td></td> </tr> <tr> <td class="grey">by Syamarani dasi</td> </tr> <tr> <td class="grey"> </td> </tr> <tr> <td class="grey">The painting you are viewing is entitled "Seva Kunj."

A description of the divine philosophy behind this masterpiece has been given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada in his commentary on Sri Chaitanya Caritamrta:

</td></tr></tbody></table>

I am just wondering why everyone went a little crazy after this painting was posted? I guess it is just a rhetorical question.

Lahiri:...My son, the service that all of you render at home to the Deity of Bhagavan is not paramarthika because you do not accept the eternality of Bhagavan’s form. That is why you cannot be among the isanugatas. Now I hope that you have understood the difference between nitya and naimittika upasana (worship).

Devidasa: Yes. If one worships the sri-vigraha (Deity) of Bhagavan, but does not accept that vigraha as eternal, then it is not worship of an eternal object. However, can’t one adopt a temporary means of worship to attain the eternal truth, which is ultimately distinct from any such temporary forms?

Lahiri: Even if that were the case, such temporary worship cannot be called eternal dharma. The worship of the eternal vigraha as performed in vaisnava-dharma is nitya-dharma.

Devidasa: But sri-vigraha that is worshiped is fashioned by a human being, so how can it be eternal?

Lahiri: The vigraha worshiped by the Vaisnavas is not like that. Bhagavan is not formless like brahma. On the contrary, He is the all-powerful, concentrated embodiment of eternity, knowledge, and bliss. It is that sac-cid-ananda-ghana-vigraha that is the worshipable Deity of the Vaisnavas. Bhagavan’s transcendental form of eternity, bliss, and knowledge is first revealed in the pure consciousness of the jiva, and then it is reflected in the mind. The external form of the Deity is fashioned according to this transcendental form revealed in the mind, and by the power of bhakti-yoga, the sac-cid-ananda form of Bhagavan then manifests in the Deity. When the devotee takes darsana of the Deity, that Deity unites with the transcendental form of Bhagavan that the devotee sees in his heart.

The Deity that the jnanis worship, however, is not like that. They think that the Deity is a statue made of material elements, but that the state of brahma is present in it while they are conducting their worship, and that it becomes a mere material statue again after they have finished their worship. Now you should consider the difference between these two conceptions of the Deity and their respective methods of worship. When you obtain Vaisnava diksa by the mercy of a genuine guru, you will be able to correctly understand this difference by observing the results of both.

Devidasa: Yes, now this all makes more sense to me. Now I see that the Vaisnavas are not just fanatics driven by blind faith; rather, they are endowed with subtle and discriminating insight. There is a major difference between the worship of the sri-murti and the temporary worship of an imaginary form of the Lord that has been imposed on a material object. There is no difference in the external procedures of worship, but there is a vast difference in the faith of the two worshipers. I will think about this for some days. Father, today my greatest doubt has been dispelled. Now I can say emphatically that the jnanis’ worship is merely an attempt to cheat Sri Bhagavan. I will submit this topic at your feet again at a later time.

After saying this, Devi Vidyaratna and Sambhu departed for their residential quarters. They returned to Lahiri Mahasaya’s kutira in the late afternoon, but there was no opportunity to discuss these topics further, for at that time everyone was immersed in hari-nama-sankirtana.

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One picture is worth a thousand words.

This Wikipedia article was written by Srila Puri Maharaja's followers, that's how Wikipedia works:

Bhakti Vaibhava Puri Maharaj

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Srila Bhakti Vaibhava Puri Maharaj at Tompkins Square Park August 24, 2001

Srila Bhakti Vaibhava Puri Goswami Maharaj is the founder-acharya of the Sri Krishna Chaitanya Mission, one of the most notable preachers of Gaudiya Vaishnavism in the 20th century, and a regional leader (based in the Indian State of Orissa) of Mahatma Gandhi's freedom fighting movement.

Srila Puri Maharaj was born in the village of Fulta, adjacent to the city of Berhampur in the state of Orissa, India on the 27th of January of 1913. His given name at birth was Nrusimgha. The name of his father is Sri Damodar and the name of his mother is Srimati Devi. He attended Khallikote Autonomous College in the city of Berhampur, where he received a B.A. degree.

In the 1930s, Srila Puri Maharaj completed his studies in Ayurveda, and also became active in the independence movement led by Mahatma Gandhi. According to his biography, he was a regional president of the independence movement during that time.

Srila Puri Maharaj's Ayurvedic Instructor, Kaviraja Sripad Madhusudan Sharma, was also an initiated disciple of Gaudiya Vaishnava Acharya Srila Bhaktisiddhanta Sarasvati Thakura. Through the intervention of his Ayurvedic Instructor, Srila Puri Maharaj was brought to see Bhaktisiddhanta, and on August 3rd, 1936, took initiation from him in the Gaudiya Vaishnava tradition. Thus began a long lifetime of spiritual service in the monastic tradition of Gaudiya Vaishnavism.

In 1966, after almost three decades as an initiated Gaudiya Vaishnava, he accepted the sacred renounced order of Sanyasa from Srila Bhakti Swarupa Giri Maharaj. In June of 1966, Srila Puri Maharaj formed the Sri Krishna Chaitanya Ashram in Andhra Pradesh. At the present day, Maharaj's organization the Sri Krishna Chaitanya Mission has approximately 20 ashrams. The mission has also published several books in multiple languages (English, Oriya, etc.) including "The Divine Name" by Raghava Chaitanya Das, "Sri Sri Chaitanya Bhagavata" by Vrindavan Das Thakur, "Srimad Bhagavad Gita", 11th canto of "Srimad Bhagavatam", A Brief Life History of Sri Srimad Bhakti Vaibhava Puri Goswami Maharaj, Lord Sri Jagannath, Sri Caitanya Mahaprabhu, etc.

Bhaktisiddhanta Sarasvati Thakura had many disciples, the most notable of whom being Srila A.C. Bhaktivedanta Swami Prabhupada, the world's foremost preacher of Gaudiya Vaishnavism outside of India (sometimes called the "Hare Krishna" movement by some). Srila Prabhupada's relationship with Srila Bhakti Vaibhava Puri Maharaj is best epitomized in this letter written by Prabhupada on December 2, 1970; "My Dear Puri Maharaj, Perhaps you are my only Godbrother who has appreciated my humble service to the cause of Guru Gauranga. All my other Godbrothers are very much envious, as I can understand from their behavior." In 1971, Srila Puri Maharaj invited Srila Prabhupada to inaugurate a new temple at Rajahmundry on the banks of the Godavari river.

In the late 1990s, following the footsteps and tradition of Srila AC Bhaktivedanta Swami Prabhupada, Srila Puri Maharaj began his tours of communicating Gaudiya Vaishnava Theology to the Western World. 1997 marked the beginning of annual European tours which continue to the time of this article's creation. 2001 marked his first tour around the world, at the advanced age of 89. In that year, Maharaj traveled to the European Union, the United States of America, Mexico, Australia, and Thailand.

Bhakti Vaibhava Puri Maharaj at World Trade Center August 25, 2001

One of the most memorable events of the 2001 World Tour occurred on Saturday August 25, 2001. On that day, Srila Puri Maharaj and over a dozen devotees visited the top floor of World Trade Center Tower 2, and conducted a short nagar-sankirtana event. His most recent tour of the European Union in 2005 at the advanced age of 92 recognizes Srila Puri Maharaj as the eldest known travelling Gaudiya Vaishnav Acharya, having followers all over India, as well as Europe, Thailand, North America, and Australia.

http://en.wikipedia.org/wiki/Bhakti_Vaibhava_Puri_Maharaj

Bhaktisiddhanta Sarasvati Thakura had many disciples, the most notable of whom being Srila A.C. Bhaktivedanta Swami Prabhupada, the world's foremost preacher of Gaudiya Vaishnavism outside of India (sometimes called the "Hare Krishna" movement by some). Srila Prabhupada's relationship with Srila Bhakti Vaibhava Puri Maharaj is best epitomized in this letter written by Prabhupada on December 2, 1970; "My Dear Puri Maharaj, Perhaps you are my only Godbrother who has appreciated my humble service to the cause of Guru Gauranga. All my other Godbrothers are very much envious, as I can understand from their behavior." In 1971, Srila Puri Maharaj invited Srila Prabhupada to inaugurate a new temple at Rajahmundry on the banks of the Godavari river.

Srila Narayana Maharaja:

Lord Nrsimhadeva protects anyone who will take shelter of Him. Sudarsana-cakra protects the devotees, and this cakra is Sri Nrsimhadeva himself. Therefore, worship of the cakra is performed by offering the prayers of Lord Nrsinghadeva. This is why we worship Lord Nrsimhadeva – because He gives protection to the devotees.

"I am in due receipt of your letter dated September 3 1975, with the enclosed statement about Bon Maharaja. So I have now issued orders that all my disciples should avoid all of my Godbrothers. They should not have any dealings with them nor even correspondence, nor should they give them any of my books or should they purchase any of their books, neither should you visit any of their temples. Please avoid them."

(SPL to Visvakarma das, 9 Nov 1975)

Sripad Bhagavat Prabhu (ACBSP):

...Srila Prabhupada instructed myself and Srila Gour Govinda Maharaja to preach with his god brother Srila Bhaktivaibhava Puri Maharaja and I pointed out that in 1977 Srila Prabhupada established the Bhaktivedanta Swami Charity trust in his final days and that Srila Prabhupada named two of his Godbrothers as trustees, Srila Madhusudhana Maharaja and Srila Madhava Maharaja. Now this trust consists of his disciples and his god brothers. So are his disciples supposed to not co-operate with the god brothers on the trust with them based on this letter or does the fact that he made the trust obviously reverse his statement in this letter? After the document is finished Srila Prabhupada reads the list of names to the devotees along with the plans for refurbishing some of the Gaudiya Matha buildings. Does this sound like Srila Prabhupada wants us to not co-operate with his God brothers? He is spending the money from his society to rebuild Gaudiya Matha buildings! Is this in keeping with the mood of that letter from 1975. After he reads the list of names the following conversation occurs:

Prabhupada: How do you think the idea?

Jayapataka: All of your ideas, Srila Prabhupada, are perfect. I am not someone to offer opinion. But if you ask, I think that actually, especially the yoga-pitha, natha-mandira, that's a very dynamic idea, and in general it must do good.

Prabhupada: We want cooperation.

Tamala Krsna: No more non-cooperation

Sripad Bhagavat Prabhu (ACBSP):

...Srila Prabhupada says here in this conversation WE WANT CO-OPERATION! He wants Co-operation between whom? He wants co-operation between His godbrothers and his disciples that’s who! That is a direct instruction that counters the letter of 1975. Not only is he saying it but he is demonstrating it by his actions in making his disciples work together on a trust with His god brothers. This decision affects the whole society because he is using the society’s money that is being collected by His disciples from all over the world to pay for the refurbishing of the Gaudiya Matha buildings of His god brothers. Thus by implication he has all of His disciples co-operating with His god brothers. Srila Prabhupada is talking to Jayapataka, Tamal, and Bhavananda was also there, and later he gave a similar order to myself and Srila Gour Govinda Maharaja. Is Srila Prabhupada instructing that only we should co-operate with his god brothers and no other disciple should because of a letter 2 years earlier? Srila Prabhupada gave instructions to Srila Narayana Maharaja that ISKCON and the Gaudiya Matha should preach together I have given you the relevant quotes from the tape recording. He also instructs Srila Narayana Maharaja to instruct us about this co-operation. Is this not enough evidence for you? Your Spiritual Masters own voice saying “NOW WE SHOULD PREACH TOGETHER” AND “KINDLY INSTRUCT THEM ON THIS MATTER”.

Srila Narayana Maharaja

(talking about a conversation with Prabhupada a day or two before he entered nitya lila)

He continued, “Sri Srimad Bhaktisiddhänta Sarasvati Thäkura

Prabhupäda ordered all of us to preach in Europe and America.

That was his strong desire. His other desire was that we all work

together to preach. I didn’t waste a single moment. I tried my

best, and to some extent it has been successful.” His voice was

choked with emotion as he continued to speak: “If we can work

conjointly, then, as Sr Caitanya Mahäprabhu declared, this

sankirtana movement has great possibilities.”

Then he told me, “I want you to help take care of my

disciples. I want them to be good and qualified devotees. If they

come to you, please care for them.” Many of his disciples were

nearby, so he softly whispered in Bengali, “When I went to the

West, I caught so many monkeys in my net. Really, they are very

expert in quarreling among themselves like that. They are still

very young and untrained. So I request you that after my

departure you will help them in every respect.”

Of course Srila Prabhupada wanted all qualified persons both godbrothers and their disciples, who were actually well wishers to help his "monkeys".

The disciples of Srila Bhaktisiddhanta Saraswati Thakur had decided together, after their gurudeva entered nitya lila that none of them should use the "Prabhupada name". When Srila Bhaktivedanta Swami allowed his disciples to call him Prabhupada at first their was some friction over this. But later most maths accepted it for it was clear that he was the world preacher. But generally most maths refer to him as Swamiji or Swami Maharaja feeling that they cannot use the "Prabhupada name" but Srila A.C Bhaktivedanta Swami Prabhupada's disciples and grand disciples can do this.

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It is amazing how a certain class of Prabhupada disciples accepts the principle of "last instruction most important" when it comes to their guru's succession, and not when it comes to Prabhupada's relationship with his Godbrothers. This is just a typical cheating attitude. Prabhupada reconciled with his Godbrothers in the end but many of his disciples simply continue with the old pointless feud, like Hatfields and McCoys. Actually, there are just Hatfields. Most of the McCoys never participated in the feud.

Srila Narayana Maharaja

Srila Swämi Mahäräja was remembering all these things, and

he now requested me, “Kindly tell the other Vaisnavas that I have

made this offense, and to please excuse me. I have so much

sorrow for this.” I told him, “You are my siksä-guru and a pure

Vaisnava. I know that you cannot do anything that is not in the

line of bhakti. You have done these things only for the purpose

of serving your gurudeva and Caitanya Mahäprabhu, and we also

do this. All of us are indebted to you; there is no question. We

know the prediction: “prthiviti äche yata nagarädi gräma.” You

have performed a miracle; you have spread His glories

everywhere. We don’t think that you have done anything wrong,

so I have nothing for which to excuse you. But I will relay your

request to the senior Vaisnavas. You are my sikhä-guru; whatever

instructions you give me I will follow with absolute sincerity.”

Tears were very sweetly falling from his eyes. He was acting in

such a humble way, as if he was not a good Vaisnava; but actually

he was like Srila Narottama däsa Thäkura and Srila Bhaktivinoda

Thäkura.

 

Sri Srimad Bhaktivedanta Narayana Maharaja

My Siksa Guru and Priya Bandhu

SRILA PRABHUPÄDA’S DISAPPEARANCE LILÄ

Visiting Him in His Last Days

Srila Swämi Mahäräja was becoming very ill, and our

Sukhänanda Prabhu was offering him naturopathic massages

with Ganges water. Before he went abroad to England,

Sukhänanda Prabhu came to Våndävana for two hours every

morning and evening for fourteen days to massage him, and

these massages helped him. We also sometimes visited and spoke

with him then. Once we came at a time when he had hardly eaten

or even taken water for many days. Still, he affectionately greeted

us and, as he had always done with all, he lovingly offered us the

opulent mahä-prasädam that had been prepared and offered by

his disciples. He exclaimed how nicely his young students were

trying to serve their gurudeva and Krsna. Even though he himself

had eaten nothing at all for so long, he made sure, in such a

careful and affectionate way, that each of us took prasäda to our

full satisfaction.

Some godbrothers and associates were paying visits to him in

his room around this time. Akiïcana Krsnadäsa Bäbäji Mahäräja,

Srila Bon Mahäräja, Srila Bhakti Pramoda Puri Mahäräja, Srila

Bhakti Vaibhava Puri Mahäräja, Indupati Prabhu (from Srila

Mädhava Mahäräja’s temple), Änanda Prabhu, and many more

devotees came to see him. We also came several times to be

with him, along with our brahmacärs like Sesasäyi Prabhu,

subhänanda Prabhu, Premänanda Prabhu, and sometimes others.

There are tape recordings of some of these conversations, but

most of them were in Bengali or Hindi.

Just before Kärtika month in early October, when our annual

Vraja Mandala parikramä was about to begin, Parama-püjyapäda

Srila Swämi Mahäräja sent for me. He requested his senior

sannyäsés and many others, “I want to meet with Näräyana

Mahäräja.” A few of them then came by car and requested me,

“Srla Prabhupäda wants you, so please come now.” I was in the

midst of giving evening discourse to our parikrama party, but I

came immediately.

When I arrived in his room at Krsna-Balarama Mandira, he was quite silent. Some boys were singing the Hare Krsna mahämantra, and some sannyäsis and other disciples were silent.

After some time he opened his eyes and indicated with his eyes

for me to come close. He was so enthusiastic before his death –

not his death, no – his entering krsna-lilä. He was not speaking,

but when he saw me he showed his happiness. The devotees

were chanting Hare Krsna very softly in Srila Swämi Mahäräja’s

special tune, and all could see that he was not speaking now.

I offered pranäma to him, säntyä pranäma (standing and

silent), because I saw that there were many persons present and

no space for me to offer full pranäma. When he saw me he at

once said, “Oh, Näräyana Mahäräja has come.” He wanted me to

take a seat on his bed. He tried to sit up, but I put my hands on

motioned for me to come nearer to his bed and said, “I want to

speak to you.” He wanted me to sit closer to his ear, so he told

some disciples, “Bring a chair,” and I sat on it near to his ear.

First he began to weep; his heart was melted. From the core

of his heart he told me, “Näräyana Mahäräja, can you excuse me?

I feel that there is cause for you to forgive me. For the sake of

preaching I have told my disciples some things, which perhaps I

should not have said. Also I spoke very strongly about my

godbrothers in one letter, which was then sent to everyone. I said

that we are preaching and others are not, that they are kanistha adhikäris

who don’t preach but are idle. I said that none of the

Gaudiya Vaisnavas helped me – that they only take mahäprasädam

and sleep.”

At this time, many of his sannyäsi disciples were watching.

His words and mood implied to me many things about how he

had wanted to encourage his young students. As we are careful

with babies, so he had sometimes instructed some of them not to

mix with his godbrothers and the other Gaudiya Vaiñëavas. To

save his newcomers from becoming disturbed or confused, he

sometimes told them not to visit anywhere else. One reason was

that a few of his godbrothers had done some wrong things. Also,

his disciples did not understand the Indian ways of indirect,

subtle meanings. Also, he did not want them to lose heart due to

criticism from any Indian Vaisnavas who may not have

understood their sensitivities and his style of training them.

Srilla Swämi Mahäräja had been a member of the Gaudiya

Matha for a very long time and he knew the regulations and

siddhänta – but he could not teach all his disciples everything

in just a few years. He had been cultivating many Vaisnava

Westerners from different countries, but they still lacked our

Vedic culture and sadäcära (devotional habits). He had given his

young disciples instructions to avoid other Vaisnavas, just to

protect them from becoming discouraged. He would say,

“Although they are not fully trained, their devotional attitude is so

nice. I am praying to Guru Mahäräja and the rüpänuga-guruvarga

to bless them all. Sri Caitanya Mahäprabhu, Sri Nityänanda

Prabhu, and Sri Baladeva Prabhu will surely give them their

mercy.”

Srila Swämi Mahäräja was remembering all these things, and

he now requested me, “Kindly tell the other Vaisnavas that I have

made this offense, and to please excuse me. I have so much

sorrow for this.” I told him, “You are my siksä-guru and a pure

Vaisnava. I know that you cannot do anything that is not in the

line of bhakti. You have done these things only for the purpose

of serving your gurudeva and Caitanya Mahäprabhu, and we also

do this. All of us are indebted to you; there is no question. We

know the prediction: “prthiviti äche yata nagarädi gräma.” You

have performed a miracle; you have spread His glories

everywhere. We don’t think that you have done anything wrong,

so I have nothing for which to excuse you. But I will relay your

request to the senior Vaisnavas. You are my sikhä-guru; whatever

instructions you give me I will follow with absolute sincerity.”

Tears were very sweetly falling from his eyes. He was acting in

such a humble way, as if he was not a good Vaisnava; but actually

he was like Srila Narottama däsa Thäkura and Srila Bhaktivinoda

Thäkura.

He continued, “Sri Srimad Bhaktisiddhänta Sarasvati Thäkura

Prabhupäda ordered all of us to preach in Europe and America.

That was his strong desire. His other desire was that we all work

together to preach. I didn’t waste a single moment. I tried my

best, and to some extent it has been successful.” His voice was

choked with emotion as he continued to speak: “If we can work

conjointly, then, as Sr Caitanya Mahäprabhu declared, this

sankirtana movement has great possibilities.”

Then he told me, “I want you to help take care of my

disciples. I want them to be good and qualified devotees. If they

come to you, please care for them.” Many of his disciples were

nearby, so he softly whispered in Bengali, “When I went to the

West, I caught so many monkeys in my net. Really, they are very

expert in quarreling among themselves like that. They are still

very young and untrained. So I request you that after my

departure you will help them in every respect.” Considering the

implications of this order from my siksä-guru, I hesitated. Then

he grasped both of my hands in his own, looked deeply into my

eyes and asked me to promise to help. Therefore I agreed,

saying, “I promise that according to my ability and my bhaktisiddhänta-

tattva (understanding of the conclusive statements of

bhakti), I will always be ready to help them as you request.”

Then I told him, “I want to say something to them.” Srila

Swämi Mahäräja at once became inspired and called to them,

“Oh, you should all come near and hear Näräyana Mahäräja.

Please take into your hearts what he is speaking.” Then I told

them all, “Don’t think that Srila Swämé Mahäräja is leaving this

world. Gurudeva is eternal. You are fortunate to have such a

bona fide guru and Vaisnava. You should try to preach his

mission more and more enthusiastically. If you are after material

things, you will find yourselves quarreling over name, fame and

worldly gain. You will not be following his teachings. You will

not be following his mission; you’ll be doing wrong. So don’t

pursue your own self-interest. Give up all these things. To serve

Srila Swämi Mahäräja, and to preach his mission, you should be

united with all the devotees. Don’t quarrel with others over a

small point. Don’t expel anyone from this mission by finding

small faults. Try to behave like friends, with brotherhood, and

then you can preach. If you have difficulty with any of these

things, then, as Srila Swämi Mahäräja has requested me, you can

come to me and I will try to help you from the core of my heart.”

They all listened to me then, and this was recorded on a cassette

tape.

Srila Swämi Mahäräja turned his head slowly, looking over

the devotees as they gathered in closely. Then he slowly lifted his

hand, as if to call them to attention, and said, “Listen to Näräyana

Mahäräja. Don’t fight amongst yourselves. I have given all

direction in my books.” Then he lowered his hand.

After this Srila Swämi Mahäräja told me, “I pray to you that

you will put me into my samädhi with your own hand. I don’t

want to take samädhi from anyone else’s hands. I think you are

the proper person. After my samädhi, arrange to celebrate my

mahotsava separation festival. You should give some amount of

money to all the seven temples in Vrndävana and to all the

Gaudiya Mathas. It depends upon you how much – 201 rupees,

1001 rupees – according to your discretion, whatever you

recommend. They should all hear these instructions and arrange

to pay. Arrange a mahotsava festival also in Mathurä and invite

all the senior Vaisnavas to the feast. Invite all the Vaisnavas in

Vrndävana. Do this for me, and again I am telling you that you

should always help my devotees.”

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Sri Srimad Bhaktivedanta Narayana Maharaja

My Siksa Guru and Priya Bandhu

Our First Meeting

In 1947, I was in Calcutta as the personal servant to my

gurudeva, and one day there was an inauguration of a new

branch of the Gaudiya Vedänta Samiti. It was a large assembly

and many Vaisnavas were present there. During the lecture given

by Gurudeva, a grhastha devotee came in at the back door. Upon

seeing him, Gurudeva stopped speaking and asked me to bring

him forward. That devotee humbly hesitated to come forward,

but my gurudeva ordered that he come all the way to the front.

Gurudeva showed great respect to him and insisted he sit next to

him on the platform. I looked up at Gurudeva, silently

questioning, “Who is this devotee?” It was very rare that he had

done this with others. Afterwards he told me, “This is Abhaya

Caranäravinda Bäbu, my dear godbrother. He is a very special

disciple of Srila Bhaktisiddhänta Sarasvati Prabhupäda. He is very

humble and qualifed. You should take note of him, you should

hear carefully from him, and you should serve him.”

At that time I would cook breakfast, lunch, and any other

meal for Abhaya Caranäravinda Prabhu and many of the other

senior Vaisnavas. I would also wash their clothes and clean for

them. He would watch me, and became pleased with me. He was

happy to see my service for my gurudeva and asked me many

questions about myself, like where I was from and where and

how I had joined the matha. We spoke together, and he was

satisfied with my replies. I was also very impressed with him, and

attracted to him. This is when I began my service to him in my

heart and in my work.

I am thinking now how very fortunate I was to have met him

long ago, and to have served him. We had so much affection for

each other that I cannot explain my heart sufficiently. He stated

in one of his letters to me that from the first time he saw me, there

was affection between us and that we shared a transcendental

relationship of spontaneous love. He wrote that, as his Srila

Prabhupäda had great faith and love for him from the beginning

he similarly had love and well-wishing for me. (See Endnote 3.)

 

[3. Srila Prabhupäda’s Letters from America to Srila Näräyana

Mahäräja. Return address c/o Gopal Agarwal from Butler, Penn.

Sept. 28, 1966. (pg. 15)

I received your letter dated September 20, 1966, on time. Our

relationship is certainly based on spontaneous love. That is why

there is no chance of us forgetting one another. By the mercy of

guru and Gauranga, may everything be auspicious for you. This

is my constant prayer. From the first time I saw you I have been

your constant well-wisher. At his first sight of me, Srila

Prabhupäda also saw me with such love. It was in my very first

darçana of Srila Prabhupäda that I learned how to love. It is his

boundless mercy that he has engaged an unworthy person like

me in fulfilling some of his desires. It is his causeless mercy to

engage me in preaching the message of Sri Rüpa and Sri Raghunätha.]

 

He was a powerful speaker, and his lectures were most

influential. Discussing translations from Srmad-Bhägavatam by

first giving word-for-word meanings, he would then present

thorough explanations; and what he spoke was beautiful. In

those days there were many senior disciples of Srila

Bhaktisiddhänta Sarasvati Prabhupäda, such as Srila Sridhara

Mahäräja, Sril Tirtha Mahäräja, Srila Srauti Mahäräja, Srila Naimi

Mahäräja, Srila Yayavar Mahäräja, Sri Audalomi Mahäräja, Srila

Vaikanas Mahäräja, Srila Puri Mahäräja, Srila Giri Mahäräja and

Srila Mädhava Mahäräja. All these disciples were like tigers and

thunderbolts, being well-versed in siddhänta. They would often

come to visit my gurudeva, and I was able to serve them. Though

Abhaya Caranäravinda Prabhu was then a grhastha living outside

any matha, he was considered by all to be extremely qualified.

He was very bold and never compromised with anyone regarding

the established siddhänta – never. He defeated and convinced

everyone by his realized preaching.

In those days I often saw him associating with his

godbrothers, and he had many deep friendships in all the temples

where they assembled – in Calcutta, Navadvépa, Chinchura,

Allahabad, Bombay and Delhi. He was often meeting with

godbrothers, traveling to different maöhas for celebrations and

discussions, and he always behaved towards them with

affectionate dealings. When his godbrothers gathered, he would

show respect to them because he was a grhastha at that time.

And, even though he was married then, all the sannyäsis and

senior brahmacäris highly regarded him because he was a

learned scholar and a potent, brave preacher. He was known by

all to be abhaya, fearless.

Editorial Sevä

Our magazines, Gaudiya Patrika and Bhägavata Patrika,

were started in 1953. At that time, Gurudeva requested Abhaya

Caranäravinda Prabhu, “I want to establish publications in

Bengali and other languages, and I would especially like you to

write articles for them.” Earlier he had written articles for the

Harmonist, and now he continued to write many wonderful

essays, Gitä purports, etc. He wrote so marvelously that everyone

praised him. He challenged all who were opposed to pure bhakti

at that time, especially the ‘Mürgé Mission’. He called the

Rämakrishna Mission ‘the Mürgé Mission’, because the members

ate chicken. In fact, they ate flesh, eggs and many other

abominable things.

Vivekananda and his Rämakrishna Mission were very

prominent in those days. They were renowned by the public,

who thought, “Oh, these are such high-class devotees. In all of

India, only they are following the Vedas, and all others are not.

The Gaudiya Mission and others are not Vedantic.” Abhaya

Caranäravinda Prabhu wrote a two-part article about the Mürgés.

He began with the first part; and when the second part was also

printed, all but the Mürgés were astonished and convinced. Many

requested him to write more articles like these, which called for

the reform of religious institutions.

At that time the president of India was Dr. Radhakrishnan. He

was very scholarly and his English was quite erudite, but he was

world-famous as a very bold mäyävädi. He wrote an article in

English saying that the soul in Krsna’s body was God, but Krsna’s

body was not God. He said that, as with our body and soul, there

was also a difference between Krsna’s body and soul.

Guru Mahäräja was not here then, but Abhaya Caranäravinda

Prabhu was and wrote a very powerful article in response. He

quoted many strong examples from sästra and declared to the

President, “Those who speak like this are rascals. In Krsna there

is no difference between deha and dehé, the body and its

possessor. All His qualities, pastimes and names are

transcendental. If one does not have a very pure and realized

guru, he cannot understand this idea. You have no guru; you are

reading sästra yourself.

The rest is at:

http://www.bvml.org/SBNM/books/siksa-guru-priya-bandhu.pdf

Sri Srimad Bhaktivedanta Narayana Maharaja

My Siksa Guru and Priya Bandhu

My gurudeva, om visñupäda Srila Bhakti Prajnäna Kesava

Gosvämi Mahäräja, would often speak to me about his

godbrother, parama-püjyapäda Sri Abhaya Caranäravinda

Bhaktivedänta Prabhu. At that time, before his sannyäsa, we

affectionately called him Abhaya Caranäravinda Prabhu, or

Prabhu. My gurudeva always told me how, from the very

beginning, this godbrother was so dear to their Srila

Bhaktisiddhänta Sarasvati Thäkura. He explained to me that his

Srila Prabhupäda had always highly and intimately regarded

Abhaya Caranäravinda Prabhu and had requested him to write

articles for the Harmonist magazine and other publications. Their

Guru Mahäräja had especially ordered him to preach in the

English language, and to distribute widely this knowledge of Sri

Krsna Caitanya and His teachings in the Western countries.

According to my gurudeva, Abhaya Caranäravinda Prabhu

was a very great personality, very yuktivädé (good at giving

logical arguments), and always nirvika (bold). He was a preacher

of satya (truth) who was not afraid of anyone. I had already heard

so many times about him from my gurudeva and from others. I

had heard how he was such a close friend to Gurudeva, such an

excellent writer, and such a sincere and qualified devotee. At that

time I had not yet seen him, but seeing by ears is even more

powerful than seeing by eyes.

 

Abhaya Caranäravinda Prabhu was a bosom friend of my

gurudeva ever since they first met in the association of Srila

Bhaktisiddhänta Sarasvati Prabhupäda’s Gaudiya Maöha in 1922.

During those years, he was a grhastha and was said to be very

beautiful. In 1940, after the departure of Srila

Bhaktisiddhänta Sarasvati Prabhupäda, there was turmoil in the Gaudiya Matha. One party wanted to arrest some of the senior Vaisnavas, and cases were filed in the Calcutta court. At that time, our gurudeva, then known as Vinoda-bihäri Brahmacäri, was akiïcana

(without material possessions) and he travelled to Prayäga,

Allahabad. There he stayed at the Rüpa Gaudiya Matha for a few

days. Abhaya Caranäravinda Prabhu, who had his family

residence and business in Allahabad, invited our gurudeva to

come and stay in his home as a guest, and they lived together

there for the next four or five months. During this extended time,

they became very near and dear to each other. They always

discussed Bhagavad-gitä and many other subjects concerning

guru-sevä for their Srila Prabhupäda and his mission.

When my gurudeva lived with him for those months in

Allahabad, Abhaya Caranäravinda Prabhu organized much

preaching for them everywhere in that city. He had cultivated

numerous associates from his pharmaceutical business, and

knew many educated, qualified people. He also arranged for my

gurudeva to give extensive lectures on Vedänta. Together they

defeated the mäyäväda philosophy, and also several influential

Catholics and other Christians; those persons were favorably

impressed by the bona fide arguments and siddhänta so expertly

presented.

Abhaya Caranäravinda Prabhu appreciated this preaching so

much. He would often tell me, “Your gurudeva is so logical, and

he is such a great philosopher. That is why I have selected for

myself a very best friend like your gurudeva.”

 

My gurudeva was then called Sri Vinoda-bihäri Brahmacäri

Krti-ratna. The name Krti-ratna, which means “one who is a jewel

among managers,” was awarded to him by Srila Bhaktisiddhänta

Sarasvati Prabhupäda because he managed the Gaudiya Matha so

expertly. This was before my gurudeva took sannyäsa. In his

heart there was a desire to show Vedänta-sütra as bhakti-sütra,

and he quoted slokas of Srimad-Bhägavatam to prove this. He

would always state, “Wherever there is any sign of mäyäväda,

bhakti cannot be preached in full force. So we have to remove

mäyäväda at the root.” Abhaya Caranäravinda Prabhu also liked

this idea very much. “We must kick out mäyäväda,” he would

often say. Both of them had this understanding; they were very

united in their preaching.

Gurudeva gave the name “Bhaktivedänta” to those of us who

took sannyäsa from him, and when they formed an organization

they called that Samiti “Gaudiya Vedänta”, which denotes that

Vedänta is synonymous with bhakti.

After the divine disappearance of their Srila Prabhupäda, Srila

Bhaktisiddhänta Sarasvati Thäkura, and after the Gaudiya Matha

institution had broken apart, my gurudeva, together with Abhaya

Caranäravinda Prabhu and Narottamänanda Brahmacäri (later

called Srila Bhakti Kamala Madhusüdana Mahäräja), filed the

establishment papers for the Gaudiya Vedänta Samiti. This was

done on April 7, 1940, the day of akñaya trétéyä, in a rented house

at 33/2 Bosapada Lane, Calcutta.

Although they separated from the political upheaval taking

place within their Guru Mahäräja’s institution, they did not give

up Sril Bhaktisiddhänta Sarasvati Prabhupäda or his mission and

siddhänta. They wanted to re-establish his bona fide ideas and

instructions, but they did not give up his Gaudiya Matha.

Therefore, the names of the Mathas established by the Gaudiya

Vedänta Samité were Devananda Gaudiya Matha, Uddharana

Gaudiya Matha, Kesavaji Gaudiya Matha, and many others.

Yes Gaura Kisora das Babaji says we can purchase love of God with 5 rupees- all we need to do is by Prarthana and Prema Bhakti Chandrika. Except can you still buy those for 5 rupees?

Srila Prabhupada April 12, 1975 Hyderbad:

There is no difficulty to take to Krsna consciousness. Not at all. But people will not take it, that is the difficulty. They will argue simply. Kutaka. Krsna says, man-mana bhava mad-bhakta, where is the argument against it? You are saying that, they may not think of Krsna, they may not say about Krsna. And Krsna says, man-mana bhava mad-bhakta. This is argument, this is not philosophy. Philosophy is there, direct, you should do like this, that’s all. You do it and get the results. You go to purchase something, the price is fixed, you pay the price and take it. Where is argument? If you are, if you serious about that thing, you may pay price and take it away. That is the advice of Srila Rupa Gosvami. Krsna-bhakti rasa-bhavita-mati kriyatam yadi kuto ’pi labhyate. If you can purchase somewhere the thinking of Krsna, krsna-bhakti rasa-bhavita mati. That is, we have translated into “Krsna Consciousness.” If you can purchase this consciousness, Krsna consciousness, somewhere, immediately purchase it. Krsna-bhakti rasa-bhavita-mati, kriyatam, just purchase, yadi kuto ’pi labhyate, if it is available somewhere. And if I have to purchase, then what price? Tatra laulyam ekam mulam. Na janma-kotibhih labhyate. If you want what is the price, he says the price is your eagerness. And that eagerness to obtain it,takes many millions of births.

Srila Narayana Maharaja Feb. 25, 2002 Paxton, Australia:

Rati is that sthayi-bhava (permanent sentiment of a particular permanent relationship with Krsna). When rati does not appear in a special way, there it is only love.

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto 'pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

"Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price - that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay." (Cc. Madhya 8.70)

This sloka applies to a general meaning of prema. There is no specific rati there. And when, by the association of a bhakta-bhagavat and according to your constitutional rati which is now in latent position, both mix, rati will gradually develop, and a sentiment will peep from inside, saying, "I like this particular relationship with Krsna." Guru will see this and reveal to you your specific rati. Thus you continue to advance and your siddha-deha (pure spiritual body) will manifest. And, on the platform of siddha-deha, vibhava, anubhava, sattvik, and vyabicari will all manifest - and then it will be bhakti-rasa. You should gradually know all these principles.

</td><td height="645" width="606">

[srila Narayana Maharaja:] Rati is that sthayi-bhava (permanent sentiment of a particular permanent relationship with Krsna). When rati does not appear in a special way, there it is only love.

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto 'pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

"Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price - that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay." (Cc. Madhya 8.70)

This sloka applies to a general meaning of prema. There is no specific rati there. And when, by the association of a bhakta-bhagavat and according to your constitutional rati which is now in latent position, both mix, rati will gradually develop, and a sentiment will peep from inside, saying, "I like this particular relationship with Krsna." Guru will see this and reveal to you your specific rati. Thus you continue to advance and your siddha-deha (pure spiritual body) will manifest. And, on the platform of siddha-deha, vibhava, anubhava, sattvik, and vyabicari will all manifest - and then it will be bhakti-rasa. You should gradually know all these principles.

</td></tr></tbody></table>

Badger, California: June 15, 2006

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

[srila Narayana Maharaja:] You should not doubt me, or think that I should call him "Prabhupada." I cannot call him "Prabhupada." Our Gurudeva (Srila Bhakti Prajnana Kesava Gosvami Maharaja) and other disciples were also "Prabhupada" by qualification. They never took this title, however, because they wanted to reserve it for their Gurudeva, Srila Bhaktisiddhanta Sarasvati Thakura.

...It is not a fault of the disciples to call their spiritual master "Prabhupada." Disciples have full right to do so. In the case of Srila Bhaktivedanta Svami Maharaja allowing himself to be called "Prabhupada," this is his prerogative, and by this he wanted the whole world to know the glories of Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura. Obviously he did not want to offend his god brothers, yet some were offended. Still, by his most glorious services to his Srila Prabhupada, the whole world knows his Prabhupada's glory.

...I have glorified my siksa-guru, much more so than if I would simply call him "Prabhupada." Simply calling, "Prabhupada! Prabhupada!" is not glorifying the spiritual master. Actually, a disciple who knows the heart of the spiritual master can really glorify him, even if he does not use the title "Prabhupada." I have so much regard for him – as much as I have for my diksa-guru. If I am not calling him "Prabhupada," there is no harm in that.

June 27, 2006

Hong Kong

[The devotees asked more questions a few days later, in Hong Kong:] [Question:] You always say that our Prabhupada is omniscient – he is sarva-jna and tri-kala-jna.

[srila Narayana Maharaja:] But for the Guru's human-like pastimes he may appear to forget something; he acts as if he doesn't know. A realized Guru may overlook what is happening and what will happen. An example of this is Srila Sukadeva Gosvami. He had nothing to do with all the happenings of this world. Guru may sometimes control the situation, and sometimes he does not control.

[Question:] You said that our Srila Prabhupada can never make a mistake, and we also believe that. Sometimes a few of his god-brothers and their followers criticized him because he allowed the word "Prabhupada" to be used for him.

[srila Narayana Maharaja:] He was independent to do anything. He was not under anyone's control, and that was not an offense. All disciples can call their Gurudeva "Prabhupada," no harm. This has been written in the Srimad-Bhagavatam, in the explanation of Srila Visvanatha Cakravarti Thakura, that Srila Jiva Gosvami is called "Prabhupada" and Srila Santana Gosvami is also called "Prabhupada." This has been written, so it is all right. My disciples may also call me "Prabhupada," and there is no harm in that. But I have chosen to tell my disciples not to do this, because our Gurudeva has told us not to.

[Question:] That is a clear answer – that Guru is independent and in touch with Krsna.

[srila Narayana Maharaja:] Yes. I am also independent. I may tell my disciples to call me "Prabhupada," because it is stated in sastra, but I cannot do so, because of what I have been told by my Gurudeva.

Nityananda is Balaram but is in addition Ananga Manjari. Therefore He has even a higher position than Balaram, because He has experience of madhurya rasa.

Two quotes from Srila Bhaktivedanta Narayana Maharaja:

Regarding madhurya-rasa, those gopis who are kayavyuha-rupa, bodily expansions of Srimati Radhika, are Her manifestations. Baladeva serves in all rasas, but not in sringara or madhurya-rasa. To serve in that rasa He takes the form of Ananga Manjari.

Nityananda Prabhu is akanda-guru-tattva. Does he have the mood of a manjari or not? Yes, he is Ananga Manjari. One may think, “He does not have a manjari mood and he did not preach it – so he is not guru. I will not obey him. I will only obey Srila Rupa Gosvami.” A person who thinks in this way is a bogus person, an offender in the lotus feet of the entire guru-parampara. We must obey the guru-parampara. Those who are pure preachers of Krsna’s holy name know the mood of the manjaris, but not all are qualified to hear about it from them.

Advaita -Maha Visnu and Sada Siva (combined and sometimes in is said that they are more or less the same)

Gadadhara - Srimati Radharani

Srivasa - Narada Muni

The living entities are manifested and are divided into two classes, eternally conditioned (nitya baddha) and eternally liberated (nitya siddha) however, an eternally liberated can become an eternally conditioned and visa versa due to free will.

Srila Narayana Maharaja:

It is absurd to think that any jiva can fall from Goloka Vrndavana. Any liberated soul can come with Krsna to assist in His pastimes, as Sridama and Subala do. Krsna sends them here only to help the rebellious souls.

Consequently the above statement by Sarva Gattah is quite absurd.