Shakti-Fan

Our Relationship With Balarama

Tridandiswami Sri Srimad Bhaktivedanta Narayana Maharaj,

OUR ROOT CAUSE IS BALADEVA

The root of all jivas, the cause of all jivas, is Baladeva Prabhu. In Vraja, the jivas have manifested from the original Baladeva. They have never come to this world. They have always served Radha and Krsna in madhurya-rasa or sakhya-rasa. From Baladeva comes Mula Sankarsana in Dvaraka. Asanka (innumerable) jivas come from Baladeva in His form as Mula Sankarsana, and they serve Dvarkadhisa and Mathuresa Krsna in so many ways. From Mula Sankarsana comes Maha Sankarsana in Vaikuntha. He manifests the mukta-jivas there, and they eternally serve Rama, Nrsmha, Kalki, Vamana, Narayana and all other svansa incarnations. From Maha Sankarsana comes Karanodakasayi Visnu in the tatastha region, and He manifests the tatastha-jivas. Among them, some become free from maya and some become baddha-jivas, conditioned souls. In this way, we see that all kinds of jivas have come from Baladeva.

 

It is told like this in the scriptures, but actually there is no birth of the jivas. They are all eternal, like Baladeva Prabhu Himself. This is only said to convince ordinary jivas, conditioned souls. There are so many things that sastra has told us, whereas in reality, in Goloka Vrndavana dhama, these things will be seen in another way.

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.

http://allaboutradha.com/

KANA - The name Kana is an intimate name for Lord Krishna in the Vedic literature. Thakra Bhaktivinoda says, "O Kana, please hear me! O lord of Radha, You are my life and soul! Also kana - small, a name for Krishna when He was a small boy.

Also from this site:

This shows that these brief declaratory statements called yihudim were (and among the Hasidim and the tradition-bound Sephardi and Oriental Jews still are) recited many times a daily, and thus indicate that the Shekhina, and feminine aspect (or "person") of the Godhead was (and is) a living reality in the belief system of considerable contingents of the Jewish people.

A Darsana of August, 1992 [Part 3]

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja - Continued

Then bhava comes. Bhava is not of this world. It comes from the combination of hladini- sakti and samvit-sakti (Krsna’s spiritual pleasure and knowledge potencies). It is situated in the heart of Mother Yasoda, Nanda Baba, and all other Vrajabasis. In karma, jnana yoga and tapasya there are many rules for qualification; but in bhakti, everyone is qualified to receive it. Everyone is qualified for raganuga-bhakti if they have greed. If a man has greed but was lusty and spoke lies – no matter what stage he was on before that greed manifested – this sloka applies to him: "Api cet suduracaro”. Do you know this sloka? What is the meaning of suduracarah? It means bad behavior. We should see that person as a very good sadhu, because he will be changed in no time.

We should try to engage our entire energy in bhakti, and in that way we will have no time to commit offences or sins. Bhakti will help and give so much power.

[question:] First there is asakti for bhajana and that turns into asakti for Radha and Krsna?

[srila Narayana Maharaja:] Bhakti will come and sweep away all bad things and material impurity. Nothing can be cleansed away without bhakti.

Our line is one: Lord Krsna, Brahma, Narada, Vyasa, Sukadeva Gosvami; and after that Madhvacarya, Madhavendra Puri, Isvara Puri, Caitanya Mahaprabhu, Svarupa Damodara, Raya Ramananda, Rupa Gosvami, Sanatana Gosvami, Jiva Gosvami, Raghunatha dasa Gosvami, Krsna dasa Kaviraja Gosvami, Syamananda Prabhu, Narottama dasa Thakura, Srivasa Acarya, Visvanatha Cakravarti Thakura, Baladeva Vidyabhusana, Jagannatha dasa Babaji, Bhaktivinoda Thakura, Srila Prabhupada and so on. A real raganuga Vaisnava will not be in a different line. They will come in this line. Otherwise, all attempts toward raganuga-bhakti will become destroyed and rotten; and followers of other processes and lines will go to hell.

At first you should try to do bhajana and, by this, all your anarthas will go away automatically. Impurities in your heart will automatically be eliminated. Go on practicing bhakti, by chanting, remembering, and hearing from a very best and most qualified guru.

When we begin to practice the procedures of bhakti, reputation comes automatically. So much praise and money comes. So many persons give respect. We should understand that all of these are obstacles for our bhakti. We should not be happy, thinking that we are obtaining all of these things by our bhakti. Bhakti does not give anything other than suddha-prema, pure love for Radha and Krsna. If anything else is coming you should know that it is coming from impure bhakti – not suddha-bhakti. Understand? Bhakti doesn’t give anything other than further advancement in bhakti. If other things are coming, we should think of them as the results of our gauna-bhakti (bhakti mixed with impurities), not pure bhakti.

No one could give praise or money to Srila Rupa Gosvami, Srila Sanatana Gosvami and Srila Jiva Gosvami. They went straight towards Krsna-prema. We see that we, on the other hand, are doing very little. We perform gauna-bhakti; and thus name and fame are coming and so many buildings are coming, and we will think that all of this is coming due to bhakti. If one is sincere he will understand that all these things are coming from gauna-bhakti, not suddha-bhakti. We should try to be far away from all of these things. We should be niskincana and akincana. We should not be madmen, as this will destroy us. Such thinking is an offence.

When we perform kirtana we don’t feel sleepy. But when we prepare to do sandhya-ahnika and guru-mantra, sleep comes at that time. This is also an aparadha. We should insure that we make no offenses against Vaisnavas, Tulasi, Ganga or Yamuna, and we shouldn’t commit Vaisnava or guru-avajna (negligence of Guru and Vaisnava) in any way. We should not envy a Vaisnava, or scriptures like the Bhagavatam, or Tulasi, or anyone or anything that is related to Lord Sri Krsna. Tulasi, Ganga, Vaisnavas, Vraja Dhama and so on are all tadiya (in relationship with the Lord). No offence should be made to them in any way; not even in a dream. When we are related to this world and we are full of self-interest, we are bound to commit offenses. We should be far away from these offenses.

By our svarupa, our original constitutional position, we are Krsna dasa. Jivera svarupa haya nitya-krsna dasa. This potency is within all jivas, whether they are conditioned or liberated. This spirit to serve Krsna will always be present within us; but now, by the influence of the illusory maya, this tendency or spirit is covered. If somehow all of our offenses and attachments to worldly things go away, and at the same time we have sadhu-sanga, that potency will manifest. This is the process.

Sadhu-sanga is necessary. If ones constitutional spiritual form is that of an associate of Radha and Krsna in Vraja, in gopi-bhava, or like Mother Yasoda’s vatsalya bhava, and that person is associating with a devotee in pure dasya bhava (servitorship), like Hanuman. Then, by this association, that devotee can rise up to the level of Hanuman; that is, pure servitorship. After that the association will change, and this will be arranged by Lord Krsna if we are fully surrendered. For example, you have not done anything for coming to Vaisnava association. Krsna has arranged everything for you, and thus you have easily come to your Gurudeva. Krsna’s very condensed karuna, mercy, has come in the form of Guru and Vaisnava. Sometimes this mercy comes in the heart, sometimes by any pure Vaisnava, sometimes it comes from Tulasi, sometimes from Yamuna, and sometimes from Govardhana and Radha kunda. All these are the same, and especially, that mercy coming from Vaisnavas is so high.

Bhakti – real bhakti – will come in you and then you will be a Vaisnava, like Prahlada Maharaja and Narada. Narada Muni sees Kamsa as a Vaisnava, what to speak of others. If one wants to see in this way, he should try to develop his bhakti to such a platform that, by reaching which he will see that everyone is a Vaisnava and very dear to Krsna.

“Krsna’s cows and calves are Vaisnavas. They are serving Krsna better than I, so I want to die and to become a calf. I want to become a cukoo bird or a peacock. They are more fortunate than I.” Who is telling this? Srimati Radhika. When a person will become a high-grade Vaisnava, he will see that everyone is a Vaisnava. He will see that everything is like Vaikuntha or Vrndavana. By our own endeavor we cannot do anything to attain this stage.

[question] What about ghosts?

[srila Narayana Maharaja:] If we are absorbed in hari-katha, then, what to speak of ghosts, even the forefathers of ghosts and their forefathers will not come. Ghosts will not be able to touch us. If anyone does not believe in the power of harinama, Krsna and bhakti, he will be committing an offense and he will be ruined. Do you understand? No ghost can come if one is chanting harinama. If one says that ghosts are coming and attacking him, you should know that he has committed many offenses. We should be very faithful towards Krsna’s name and bhakti. What to speak of ghosts, no evil will come. No one will be powerful enough to disturb you. Dozens of very powerful ghosts used to live here, but when we came and chanted harinama, they at once fled away – at least 100 miles away — and now they cannot come here.

There is a well inside here, and it used to be full of ghosts. I brought water of Yamuna, with Tulasi, and put it in the well. All the ghosts were released from that maya and they chanted “Haribol, Haribol.” They became so happy. If ghosts are coming to any person, I will say that he is not a devotee. He has no faith in Krsna, His name and His bhakti. Such a person will die and become a ghost himself.

Lord Krsna will come as Guru, and if you are not following, it is not the fault of Krsna, sastra or Guru. It is your fault. After five or six months of being away from home and living in the matha, my wife, father, father-in-law, grandfather and a dozen prominent villagers came to me and forced me to return home. To please them, I did so. I was at home for four days. At that time I was sick, with a fever. On the last of the four days, at midnight, I awoke and started out for the matha again.

Some men told me, and I knew, that there were many places where ghosts played in the night; and no one could pass through these places. Those ghosts were in the shapes of buffalos, bulls and very dangerous creatures, and they used to play among themselves. While I was going to the matha, I had to cross one of these places. I only had one dhoti – no kurta, nothing else. I carried only my tulsi mala and I was chanting “Hare Krsna…” Fearlessly, in that dark night, when no one was anywhere to be seen, I walked the long distance to the matha.

[* Endnote - The stage of kanistha bhakti, although the neophyte stage, is so high." - This is because it is not ordinary that one will have faith in the Deity form of Lord Krsna and in the bona fide guru; Simply wearing dhoti and sari will not suffice. -bda]

A Darsana of August, 1992 [Part 3]

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

Even conditioned souls are qualified for bhakti, but for attaining raganuga-bhakti a greed is necessary. Greed comes by hearing the very beautiful and sweet pastimes of Lord Krsna from any rasika and tattva-jna Vaisnava, by reading the books of Srila Rupa Gosvami and Srila Jiva Gosvami, by reading Srila Sanatana Gosvami’s Brhad Bhagavatamrtam, by reading Sri Caitanya-caritamrta, the explanations of Srimad Bhagavatam by Srila Visvanatha Cakravarti Thakura and by reading the books of Srila Bhaktivinoda Thakura.

If anyone reads these books, a very beautiful greed will surely manifest. It is bound to come, even to lusty and cruel persons. Do you know Sri Bilvamangala Thakura? He was very lusty for a prostitute named Cintamani, and yet he received this greed. By hearing and reading, and by associating with a rasika tattva-vit Vaisnava, one develops a little greed and thinks, “I want to serve Sri Krsna like Lalita and Visakha,” or “I want to love Krsna as Mother Yasoda loves Him. He should be my son,” or “I want to serve Krsna as Subala-sakha does.” If this kind of greed arises in a person – even if he is very lusty and has many material desires and seems like a very wretched, stupid and nonsense person – he is qualified to receive raganuga-bhakti.

[Question:] How does this greed pertain to Srila Rupa Gosvami’s verse: “Adau sraddha tatah sadhu-sango tha bhajana-kriya tato ’nartha-nivrttih syat tato nistha rucis tatah…….?” On what level does this greed come?

[srila Narayana Maharaja:] A person who is practicing vaidhi-bhakti and reaches asakti and bhava, may or may not have greed. Ajamila had no greed, and a devotee like him will go to Vaikuntha. On the other hand, greed may come at the beginning stages, by ones association at the time of sraddha. Sraddha is of two kinds: aisvarya-mayi and lobhamayi, which comes by the association of a rasika Vaisnava. By that association sraddha may come for Vraja, then nistha will come for Vraja, then ruci will come for Vraja, asakti will come for Sri Sri Radha-Krsna, and the bhava will come through Lalita, Visakha, Subala-sakha, Mother Yasoda and so on.

For those whose sraddha (firm faith) is towards Vaikuntha, their nistha will also be Vaikuntha-mayi and their ruci will be Vaikuntha-mayi. Their bhava will also be Vaikuntha-mayi, and they will go towards either mukti or Vaikuntha. Sri Caitanya Mahaprabhu has not come to give Vaikuntha prema. When He was on His way to Vrndavana, passing through the jungle, the wild beasts saw Him and heard Him calling out, “Haribol, Haribol.” Tears filled His eyes, and He was not in a position to see where He was or what He was doing. If any animals were touched by His fingers or any part of His body – or even by His sound vibration of “Haribol Haribol” – they began to turn into suddha-bhaktas, In their next life they would have very strong sraddha. They would not go to Vaikuntha immediately, but their sraddha, nistha and ruci in their next life would be very powerful and they would advance towards pure vraja-bhakti. All the management is in the hands of Caitanya Mahaprabhu, or Sri Krsna.

[question:] So you are saying that greed can come on any level?

[srila Narayana Maharaja:] Yes, even to one more wretched that a kanistha adhikari. Kanistha adhikari is so high.*[see endnote]

[question:] Some people say one has to be free from anarthas for this type of greed to come.

[srila Narayana Maharaja:] This is apa-siddhanta. This is not written anywhere in Sri Caitanya-caritamrta or in the books of Srila Rupa Gosvami and Srila Visvanatha Cakravarti Thakura. A person may be more wretched than Bilvamangala, Jagai and Madhai and others. First bhakti will come, and then all offences will disappear. These are the rules and regulations of bhakti. It is not correct to think that we have to give up these anarthas before bhakti manifests. Bhakti can come at any stage. Srimad Bhagavatam has explained this. Those who are animals, those who are ladies, those who are males, those who have sraddha, those who don’t, and those who have nistha, ruci and asakti. Wherever they are, they should begin bhakti.

Bhakti is not an impersonal thing. She is a person. As Sri Krsna has a personal form and a personality, bhakti has also. The root personality of bhakti is Srimati Radhika – hladini sakti. So we bow down to Bhakti devi and pray that she may enter our hearts. When she comes she will clean our hearts and arrange a place for Radha and Krsna. First let bhakti come into our hearts, and then all evil and bad things will disappear. This is the process.

Bhakti-lata-bija means the seed of bhakti. This is not sraddha; rather sraddha is its symptom. That seed is actually the tendency to serve Krsna: “I should serve Krsna.” First, one in any stage will hear hari-katha in the association of a pure bhakta, and then this mood comes: “I want to serve Krsna.” When this stage manifests, the outward symptom is sraddha, faith in the words of guru, sadhu and sastra. Then, from sraddha this mood comes: “I will follow my Gurudeva. I will follow the words of sastra.” Nistha will then manifest, and the devotee will be continually thinking: “It is better to follow all the principles of bhakti.” After that ruci (taste) comes. Then asakti (attachment) comes, and at that time the devotee cannot leave his bhajana. At this time his bhakti becomes natural.

Asakti is of two kinds: the first is asakti towards bhajana – hearing, chanting and remembering Radha-Krsna in sadhu-sanga. Then the second comes. Automatically; without effort, asakti manifests towards bhajaniya, that is, Sri Sri Radha-Krsna and Sri Caitanya Mahaprabhu.

Mathura, India Oct. 21, 1992

 

Srila Narayana Maharaja: Who will feel separation? Those special persons, who have realized their immense obligation and indebtedness to Gurudeva for all they have received, and who have rendered service to him with visrambha-bhava, they will weep.

Tamal Krsna Gosvami: Visrambha-bhava. What does that mean?

Bhurijana prabhu: Loyal?

Srila Narayana Maharaja:Visrambha-bhava means visrambhena-guror-seva

Giriraja Svami: Affectionate?

Srila Narayana Maharaja: The service will surely be with affection, but the meaning is somewhat different here. Visrambha-bhava means that there is no consideration, "I'm so low and my Gurudeva is in so high."

Dhanurdara Swami: Reverence.

Srila Narayana Maharaja: Awe and reverence will not be there; otherwise one will not be able to weep.

Giriraja Svami: Intimate.

Srila Narayana Maharaja: Yes, Visrambha-bhava means intimate seva. The sevaka performs such intimate service to Gurudeva that Gurudeva remains always pleased with him. The Guru will not consider for even a moment that, "He is my servant and disciple." Instead he will feel, "He is so near and dear. He is my heart." Sri Isvara Puripada, the disciple of Srila Madhavendra Puri, and Govinda, the disciple of Isvara Puri, were servants of this caliber.

Tamal Krsna Gosvami: But that is a very rare relationship.

Srila Narayana Maharaja: Although it is a rare relationship, it is absolutely necessary for raganuga-bhakti. Without a relationship like this, we cannot weep like Srila Raghunatha dasa Gosvami.

Tamal Krsna Gosvami: How do we come to that stage?

Srila Narayana Maharaja: Separation from Gurudeva will be experienced on different levels. When we consider how merciful he was and how much greater he is than ourselves, we feel a certain type of sentiment. However, when we remember how near and dear he was and how much he loved us, then we will weep profusely for him. The gopis can weep so much more than Nanda Baba. Yasoda Ma can also weep more than Nanda Baba, but the gopis can weep even more than.

Tamal Krsna Gosvami: Yasoda Maiya.

Srila Narayana Maharaja: Yasoda Maiya. This is because the gopis relationship with Krsna is more 'keen' or intimate. We should have this kind of relationship with Krsna, Srimati Radhika, and also with our Gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others like them. Then we can weep for their mercy. If we have yet to develop an intimate service relationship with our Gurudeva, we cannot imagine our relationship with Sri Rupa Manjari or Srimati Radhika and Krsna. Our advancement depends upon on our 'keen' service - how intensely we serve our Gurudeva. All other relationships and experiences develop on that platform. If we can weep for Gurudeva, we can weep for Srimati Radhika. If we cannot weep for our Gurudeva, we cannot weep for Her. I have experience of that. Whatever we know, we know from Gurudeva, and therefore we should weep in our hearts for him.

Paramahamsa: There's a verse in the Bhagavatam that says that one moment's association with a pure devotee is greater than liberation from the material world or than innumerable...

Prabhupada: Yes.

Paramahamsa: ...years of enjoyment on heavenly planets.

Prabhupada: Yes.

Paramahamsa: My question is: A pure devotee, when he comments Bhagavad-gita, someone who never sees him physically, but he just comes in contact with his commentary, explanation, is this the same thing?

Prabhupada: Yes. You can associate with Krishna by reading Bhagavad-gita. And these saintly persons, they have given their explanations, comments. So where is the difficulty? Everyone is helping you.-conv. 1974

Prabhupada, "Everyone is helping you". Who is "you"? Paramahamsa, and he is hearing this directly from Prabhupada, face to face. Those who read the books of Srila Bhaktivedanta Prabhupada and met him, even, saw him for one second are very fortunate. Those who read his books while he was on the planet but never met him, also that is a good position. Those who read his books when he first departed (and of course never met), a little less, but still good fortune, although those who joined the institution were put through the travails of falling "gurus". The best situation was to read and hear directly from his lotus mouth. But his books are so powerful that those reading for the first time will get much benefit, and some will have the past pious merits and intelligence to seek out good association for bhakti (Krishna Consciousness).

Srila Bhaktivedanta Narayana Maharaja:

Janaka Maharaja had given the definition of bhakti to Lord Rama’s brother, Bharata. "Anyabhilasita-sunyam, jnana-karmady-anavrtam, anukulyana krsnanu-silanam bhaktir uttama. One who has no other desire than to please Krsna, and who is not influenced by the process of jnana-marga (cultivation of knowledge) karma, and so on, is situated in pure bhakti.” The king told him that nothing can control prema (pure love of God); it has its own law. One who has prema will always consider the desires of his object of love. He has no personal interest. He will always think, "How will my beloved be pleased?" Our real purpose is to please our worshipful deity, God and Guru; not to please ourselves."

Yes we are fortunate!

 

And during such a Kali yuga, Kalki avatar will come during the sandhya- the period of time in between Kali and Satya yugas.

Interesting discussion (debate) about whether Kalki avatar comes in the this Kali Yuga that is a Kali Yuga where Sri Caitanya Mahaprabhu comes as with the mood and effugence of Srimati Radhika. This occured almost exactly a year ago:

http://www.indiadivine.org/audarya/spiritual-discussions/437243-misconceptions-about-kalki-avatar.html

And herein lies the deciding factor. If you want to woship God the Almighty then by all means worship Him as Narayana. You are to respected as a great vaisnava if you give your heart to Narayana.

 

Others though are more attracted to the Supreme Lord in His feature as shown in Krsna-lila. It is a question of intimacy.

 

Now the Krsna devotee may ask if Narayana is really Supreme to Krsna then why is the Krsna form more attractive? The Narayanite would say He is not more attractive as they are attracted to awe and reverence and where is the awe and reverence in Krsnalila. And thus the debate has little if any meaning.

 

We will be pulled to the Lord by which ever one of His qualities attract us the most and base our theology around that.

In tattva Krsna and Narayana or Visnu are one, but by rasa-vicara (consideration on the basis of rasa) they are different. Actually there are three 'vicaras', perspectives, from which to understand the relationship between Krsna and Narayana. Vicara means point of view or consideration. One vicara is called 'tattva-gata-vicara'. This is the viewpoint of conclusive philosophical truth. From this vicara, Krsna and Narayana are non-different. Another is called 'aisvarya-gata vicara'. This is the view point of pastimes in opulence and majesty. The third is madhurya-gata-vicara, the viewpoint of the Lord's pastimes which appear like those of an ordinary human being or nara lila. From the ‘madhurya-gata-vicara’, which is a subdivision of the rasa-vicara, it is ascertained that the pastimes of Vraja Krsna and of Sri Caitanya Mahaprabhu who is Radha and Krsna combined, are the most madhurya or sweet. (In Sri Caitanya Mahaprabhu’s lila or pastimes this sweetness is being distributed widely and freely so it is also know as audarya.) Because the Brahma Samhita is actually a rasa sastra it is ascertaining that Krsna must be the source of Visnu and all His manifestations because the pastimes of Krsna in Vraja and Vrndavana are the sweetest.

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Chapter 23: Life's Ultimate Goal — Love of Godhead</td></tr></tbody></table>

"'Above Nārāyaṇa, Kṛṣṇa has four specific transcendental qualities — His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gopīs], His wonderful beauty and the wonderful vibration of His flute. Lord Kṛṣṇa is more exalted than ordinary living beings and demigods like Lord Śiva. He is even more exalted than His personal expansion Nārāyaṇa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.'

http://bvml.org/SBTP/JD/index.html#1

From Jaiva dharma by Srila Bhaktivinoda Thakur, quoting Bhakti Rasmrta Sindhu by Srila Rupa Goswami,

"Apart from these sixty transcendental qualities, Krishna has an additional four qualities, which are not manifest even in the personality of Narayana. These are: 1. Krishna is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. 2. In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequalled love for Him. 3. He attracts the minds of all three worlds by the melodious vibration of His flute. 4. His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Supreme Personality of Godhead astonishes all living entities, both moving and non moving, within the three worlds. He is so beautiful that He is called Krishna."

"Above Narayana, Krishna has four specific transcendental qualities - His wonderful pastimes, an abundance of wonderful associates who are very dear to Him (like the gopis), His wonderful beauty and the wonderful vibration of His flute. Lord Krishna is more exalted than ordinary living beings and demigods like Lord Shiva. He is even more exalted than His own personal expansion Narayana."

 

Since Srila Gour Govinda Maharaj did not want to change one single word of His beloved Spiritual Masters books but at the same time be able to defend the scholarships of His Guru Maharaj beyond the shadow of a doubt, He devised a plan for writing down all of the so called contradictions in a list until he completed the entire work. Srila Gour Govinda Maharaj then went to a little village to see the now retired Sanskrit professor who had taught Him Sanskrit in college. This man was considered one of the foremost authorities on the Sanskrit Language in India having one of the largest personal libraries on the subject, including one of the best collections of Sanskrit to English Dictionaries. Srila Gour Govinda Maharaj knew that this scholars grasp of Sanskrit to English translation would provide him with the evidence he needed to prove the authority of Srila Prabhupada's work.

 

 

After about ten days Srila Gour Govinda Maharaj returned to the little mud hut that we lived in with the Sanskrit professor in tow. The Sanskrit professor introduced himself (I apologize but unfortunately I cannot remember his name) and began glorifying His Divine Grace Srila Prabhupada's masterful translation work. The Professor told me that he started studying Sanskrit when he was five years old, now in his late 70's he had been studying the language for over 70 years. He told me how on the first review of his dictionaries he could not find the translations that Srila Prbhupada had made from Sanskrit to English, but he said that Srila Gour Govinda Maharaj kept encouraging him to keep looking, assuring him that he would find the translation if he looked long and hard enough. The professor said he would have given up if it were not for Srila Gour Govinda Maharajs insistence that His Guru Maharaj had been accurate and that if he looked hard enough he would find it. Then the professor told me that he found each and every translation that Srila Prabhupada had made. The professor told me that these translations that your Guru has made are the most obscure and brilliant explanations of these words from Sanskrit to English that he had ever seen. The professor admitted that with all of his education and training he could not have thought of these obscure and brilliant meanings that so perfectly expressed the inner truths of the mysteries of the Bhagavad Gita. The professor then said having seen this translation work of His Divine Grace Srila Prabhupada he was convinced that Srila Prabhupada was the greatest Sanskrit scholar in the history of civilization and must have been directly enlightened by the Supreme Lord Krishna to accomplish this work.

 

 

http://www.purebhakti.com/lectures/lecture19930902.shtml

(From a lecture given at Krsna-Balarama Mandira, Vrndavana, India September 2 1993)

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

Conclusive Statements Regarding Controversies:

Some Vrajavasis hold an opinion that Baladeva appeared after Krsna. They say that Krsna appeared on astami, the 8th moon day, and Baladeva appeared after Krsna on catra, the following 6th moon day. However, Srila Jiva Gosvami, Srila Sanatana Gosvami, Srila Rupa Gosvami, and all our Gosvamis don't agree on this point. They explain that if Baladeva appears on the following 6th moon day, then Krsna will be older than Baladeva Prabhu by several days. Or, if Baladeva came the year before, then He will be almost one year older than Krsna. Therefore, Jiva Gosvami states in his Vaisnava Tosani that, according to Srimad Bhagavatam, Krsna and Baladeva were both named by Gargacarya on the same day, they were crawling at the same time, their annaprasana, mahaprasada-taking ceremony of any new child, was performed on the same day, and all their developments took place at the same time. When Krsna took birth in Gokula and Baladeva first saw Him, that was the first time Baladeva had opened His eyes. When Mother Yasoda and Rohini Ma placed Them both on the same hanging swing, they were very much pleased to see each other.

Some say that Baladeva Prabhu and Krsna took birth in Mathura, but this understanding belongs to ordinary persons, not rasika and tattva-jnana bhaktas. They have a different opinion. In Srimad Bhagavatam and Hari-vamsa it is stated that Devaki is another name for Yasoda. This is written in so many Puranas, and especially in Hari- vamsa.

There was no birth in Mathura. Krsna appeared there as Visnu, as Parambrahma, as a youth of sixteen years. In Mathura He appeared in the form of Vasudeva. He was four-handed and was holding His sanka, gada, cakra, and padma. He had long, wavy hair. He wore sarana makuta, a golden crown, and He was adorned with golden ornaments. Bhagavan never takes birth. But Krsna is not only Bhagavan; He is Svayam Bhagavan. Srila Visvanatha Cakravarti Thakura has written a sloka that reveals the opinion of Sri Caitanya Mahaprabhu: "Aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavana." First of all, Krsna is Vrajendra-nandana, the son of Nanda Maharaja, and He is aradhya, the supreme worshipable Deity. Tad-dhama vrndavanam. His abode, Vrndavana, is equally worshipable. Lord Sri Krsna and His abode, Vrndavana, are equally worshipable.

This is the idea of Caitanya Mahaprabhu. Krsna is not the son of Vasudeva and Devaki. He is only the son of Yasoda and Nanda Baba. Vrajesa-tanayas means Nanda Baba. Our aradhyadeva is Krsna, and He took birth in Gokula.

Just as Krsna took birth in Gokula, so Baladeva Prabhu also takes birth, only in Gokula. He comes from the womb of Devaki in part, but 'in whole' He comes from the womb of Rohini, in Gokula. Rohini devi was one of Vasudeva's many wives in Mathura. In Gopala Campu it is stated that when Vasudeva and Devaki were put in Kamsa's jail, she used to go from time to time to visit and serve them there. On one visit she became pregnant, and Devaki also conceived a child at that time. The mula, original and complete, Balarama entered her womb, and His plenary portion was in the womb of Devaki. After two or three months, in order to protect Rohini from the atrocities of Kamsa, Vasudev sent her to Vrndavana to live in the home of Nanda Baba and Yasoda. Yogamaya had inspired him to do so. After Baladeva's plenary expansion had been in Devaki's womb for six months, Yogamaya took Him from her womb to Gokula, where she put Him in Rohini's womb, and both the plenary portion and original Balarama merged there. It appeared, and everyone thought, that Devaki had a miscarriage, but actually that plenary portion had been transferred to Rohini's womb. As a magnet attracts iron, so the original Baladeva attracted His own expansion. Eight months later, Rohini begot her son, and therefore, all in all, Sri Baladeva had been in her womb for fourteen months.)

When Krsna appeared as Vasudeva, His four-handed plenary expansion in Mathura, Vasudev and Devaki prayed to Him, "Please appear as a very little boy, and then we can try to save You from Kamsa." At that time Krsna, who had just taken birth from the womb of Yasoda, at once came to Mathura and took chatur-buja (four-handed) Krsna in Him and both mixed. Vasudev took this baby Krsna to Gokula, left Him there, and took Yogamaya [Krsna sister, who had also just taken birth from Yasoda's womb along with Him]. Similarly, we should know that Rohini's son Baladeva Prabhu's plenary expansion was present in the womb of Devaki, and by the arrangement of Yogamaya, was carried to Gokula. Both 'mixed together' there, as Rohini-nandana.

Balarama always thought, and He was in the mood, that His father was Nanda Baba -- not Vasudev Maharaja. He never thought, "I am the son of Devaki and Vasudeva." Mula Sankarsana is Baladeva in Dvaraka or Mathura. Baladeva in Gokula or Vraja is not Mula-Sankarsana; He is something different. In tattva they are both one, but by rasa-vicara, consideration on the basis of rasa, They are not one. When Krsna appeared in Mathura He was not the original Krsna, but Vasudev-nandana. Similarly, when Baladeva appeared in Mathura, He was not Rohini-nandana, but rather Mula-Sankarsana. In both Dvaraka and Mathura He is Mula-Sankarsana, a partial manifestation of Baladeva Prabhu. From Him, Maha-Sankarsana in Vaikuntha is expanded, and from Him, Karanadakasayi Visnu comes. From Karanadakasayi Visnu, Garbodakasayi comes, and from Garbodakasayi comes Khirodakasayi Visnu. The last part of Maha Sankarsana is Khirodakasayi Visnu, as Ananta Sesa. All these expansions have the mood to serve Krsna, and they are serving Him.

Baladeva and Krsna Are the Same

There is no difference between Krsna and Baladeva. Krsna is Svayam-rupa, and Baladeva Prabhu is also like that -- but still He is Krsna's prakash or manifestation. There is only some difference in color and paraphernalia. Baladeva never carries His hala and mussala, plow and club, in Vraja; and Krsna also never carries any weapon there. He only carries His vamsi, and Baladeva Prabhu carries only His sringar (buffalo horn). Sometimes Baladeva also carries a vamsi, but the vamsi is not prominent. Krsna also carries a sringar, but the vamsi is prominent for Him. By that vamsi He performs rasa-lila and all similar pastimes.

Baladeva does not keep a plough or club because there is no use for them in Vraja, where all His lilas are madhura, sweet. He is not married in Vraja, and Krsna is also not married there -- openly. They only engage in Their sweet lilas there. In Dvaraka however, it is Vasudev-nandana and Devaki-nandana who appear. 'Vrndavana parityaja na padam ekam gacchati.' It is not only the part of Krsna, but also the part of Baladeva Prabhu, who go there. Baladeva Prabhu also never leaves Vrndavana. He always lives in Vrndavana.

(Someone may say that Baladeva was in the womb of Rohini in Mathura, and at that time, therefore, He was out of Vrndavana. But this is not true. Rohini is a visuddha Vrajavasi. She is always in the consciousness that, "I am a Vrajavasi." Even when Nanda Baba and the cowherd boys went to Mathura with Krsna, they were still in Vrndavana because their consciousness was such. Yogamaya Paurnamasi apparently lived in Ujjain before moving to Vrndavana, but actually she is an eternal visuddha Vrajavasi. Rohini apparently came from Mathura, but she is also an eternal visuddha Vrajavasi. Therefore, when Rohini-nandana Baladeva appeared in her womb, He was in Vrndavana.)

Generally I agree with this,

And fortunately for us, here is where the whole equation changes. It’s not dependent on our personal capacity, our personal ability, how great or wonderful we are, how learned we are, how super-excellent we are, it depends on what kind of Vaisnava we are connected with. The whole thing is just dependent on that.

It just seems that there should be more explanation or detail such as in this lecture excerpt from Srila Narayana Maharaja,

Although Srila Swami Maharaja actually came to this world as a representative of our guru-parampara, some people want him to be the only guru. They want that there be only one guru – for the past, present and future. They want to deny our guru-parampara. This is very bad; we should not try to do this. Rather, we should know what is guru-tattva.

Guru means "heavy," more so than anyone else in this world – even more so than Krsna Himself. Sometimes Krsna may come to that guru and take his foot dust; it may be so. It is written in Sri Gita-Govinda by Srila Jayadeva Gosvami that Krsna said to Srimati Radhika, "Dehi pada-pallavam udharam – Please be merciful and place Your lotus feet on My head. Be pleased with Me." Krsna sometimes also says this to the gopis who serve Srimati Radhika more so than they serve Him. He may pray to them, "Please place your footdust on My head," This is guru-tattva.

In other words, all the pure gurus in the disciplic line of Srila Rupa Gosvami, in their spiritually perfected forms, are gopi maidservants of Srimati Radhika. The subject of guru-tattva is the essence of all of our bhakti literature. This subject is very heavy, and therefore you should hear it with the core of your hearts. We can only worship Krsna after we have worshipped guru.

All of us in this world have turned away from Krsna. Whether you accept it or not, it is true. Although we are greatly suffering, we do not realize it. Why not? We have drunk such a large quantity of the alcohol of maya that we have become completely mad; and in this madness we think ourselves very happy. You should know that one day you will have to give up your bodies and all that you have collected in this world. One day you will surely have to be old. Old age is very eagerly waiting to embrace you, and none of you will be able to escape it. A devotee of the caliber of Sri Narada Muni can escape this maya and its presentation of old age, but you are not like Narada Muni. You will have to suffer if you are not careful.

It is stated in the Vedas:

yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

(Svetasvatara Upanisad 6.23)

["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."]

The instruction has been given since ancient times: "Be careful." Yasya deve para bhakti. Those who are suffering and who want to be happy in this world and in the next, especially those living in the present age of quarrel and hypocrisy called kali-yuga, should serve Krsna, the Supreme Lord. And, not less than Him, such persons must serve the bona fide gurudeva. Here in this verse the word para-bhakti has been used, and we should therefore know the meaning of bhakti:

anyabhilasita sunyam jnana-karmady anavrtam

anukulyena krsnanu silanam bhaktir uttama

(Bhakti-rasamrta-sindhu 1.1.11)

["The cultivation of activities which are meant exclusively for the pleasure of Sri Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed through all endeavors of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana and karma, and which is devoid of all desires other than the aspiration to bring happiness to Sri Krsna is called uttama-bhakti, pure devotional service."]

Para-bhakti is the continuous, uninterrupted flow of the activities performed by our body, mind, words and moods (bhavas), which are executed only for the benefit of Krsna. Such activities are not disturbed or covered by jnana (mental speculation or knowledge leading to impersonal liberation) and karma (the desire to enjoy the fruits of one's activities), and it is performed under the guidance of guru-tattva. If there is a lack of the above symptoms in a devotee's activities but bhakti is there to a small degree, we can still call it bhakti – but not para-bhakti.

The Vedas tell us that para-bhakti is certainly to be applied to Krsna, but first it must be applied to guru. If one has no guru, all his devotional activities will be like zero; only worldly fruits will come. If one thinks, "I am already chanting, remembering, and performing arcana (regulative worship of the deity)", but he is not truly initiated by a bona fide guru, the fruit of his activities will only be worldly. Intoxicated by sense enjoyment such a person may think himself happy, but he will not actually be happy.It is therefore stated in sastra:

brahmanda bhramite kona bhagyavan jiva

guru-krsna-prasade paya bhakti-lata-bija

(Caitanya-caritamrta Madhya 19.151)

["According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service."]

I've said time and time again, in order to really experience Madhurya rasa (Mary's bridal chamber), one must fall into the kind of transcendental ecstacy displayed by Sri Chaitanya upon entering Jaganath Puri. In other words, the pastime of conjugal love is beyond the spiritual sky. This is almost impossible for anyone on the planet, and certainly far above me.

 

Srila Bhaktivedanta Narayana Maharaja:

The goal of Srila Bhaktivedanta Swami Maharaja's preaching and my preaching is the same. I am not telling you anything different from him. Someone may propagate that our preaching is different, but I think we are the same. He came to Western countries and tried to clear away the jungles of so many unwanted philosophies and activities. He kept a field for me and said, “On this field you can plant bhakti to Krsna like that of the gopis. Though he generally did not preach openly that this is our aim and object, he wrote about it in his books and it is his inner mood. Otherwise why would all his songs and prayers be in that mood, like “Radhe, Jaya Jaya Madhava Dayite” and “Jaya Radha Madhava, Jaya Kunja-vihari”?

Srila Bhaktivedanta Swami Maharaja prayed and taught his disciples:

cintamani-prakara-sadmasu kalpa-vrksa-

laksavrtesu surabhir abhipalayantam

laksmi-sahasra-sata-sambhrama-sevyamanam

govindam adi-purusam tam aham bhajami

(Sri Brahma Samhita 5.29)

“I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.”

The innumerable Laxmis (goddesses of fortune) are none other then the gopis, and the main gopi is Srimati Radhika. Why was Srila Swami Maharaja preaching about this? The goal of our preaching is the same – what was taught by Srila Rupa Gosvami:

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah

[“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.” (Caitanya-caritamrta Adi-lila 1.4)]

What was Srila Rupa Gosvami teaching? What is the aim and object of Sri Caitanya Mahaprabhu’s coming to this world? Karunaya – by His mercy, Lord Krsna has taken the intrinsic mood and beauty of Srimati Radhika, and come to this world.

Only Srimati Radhika has madanakya-bhava. Krsna does not have it. He wanted to enjoy this mood, and that is why He came in the form of Sacinandana, Sri Caitanya Mahaprabhu. He gave unnatojjvala-rasam sva-bhakti-sriyam, the highest mood, the mood of the gopis in madhurya-rasa. Among the gopis, the mood of Srimati Radhika is the topmost, but Her mood cannot be given, Sri Caitanya Mahaprabhu did not come to give that mood. He came to give sriyam – unnatojjvala-rasam sva-bhakti-sriyam. Sva means Srimati Radhika’s bhakti to Lord Krsna, from prema, to sneha, maan, pranaya raga, anuraga, bhava, mahabhava, rudha, adhiruddha, mohan, modan and then madana. Sri Caitanya Mahaprabhu wanted to give the beauty of unnatojjvala-rasa.

What is the beauty of unnatojjvala-rasa? We can compare it with a plant, like the tulasi plant. If there are no leaves or manjaris, what is the beauty of that plant? There is no beauty – it is dry. The beauty of a plant is in its being full with leaves, fruits and flowers. It is especially beautiful if there are manjaris on the top of the plant and with heartfelt happiness those manjaris blow and sway this way and that. That manjari is the beauty of the plant.

Similarly when Krsna approaches a manjari (maidservant of Srimati Radhika) to personally enjoy pastimes with her, she waves her hand, indicating, “No, no. Absolutely not.” This is the mood of the manjaris headed by Rupa Manjari, Lavanga Manjari, Rati Manjari and others.

Sri Caitanya Mahaprabhu came to give this mood – through nama-sankirtana. You should not think that what we are doing is nama-sankirtana. Rather it is the beginning stage of nama-sankirtana. When our chanting will mix with the mood of the manjaris, then it will be real sankirtana. I have come to clarify this point. Srila Swami Maharaja explained this in his books, but he did not elaborate on it in his general preaching. The world, and also the world of devotees, was full of jungles of philosophical misconceptions and anarthas; so how could explanations of manjari bhava be heard?

His Gurudeva, Srila Bhaktisiddhanta Sarasvati Takura has said, “I have come to give this mood:

sri caitanya-mano ’bhistam sthapitam yena bhutale

svayam rupah kada mahyam dadati sva-padantikam

[“When will Sri Rupa Gosvami give me the shelter of his lotus feet? Because he understood the innermost desire of Sri Caitanya Mahaprabhu, he was able to establish His mission in this world and is very dear to the Lord. (Sri Prema-bhakti-candrika, Narottama dasa Thakura)”]

adadanas trnam dantair idam yace punah punah

srimad rupa-padambhoja-dhulih syam janma-janmani

[“Clasping a straw between my teeth, I repeatedly beg to attain the dust of the lotus feet of Srimad Rupa Gosvami birth after birth.” (Sri Mukta-carita, Raghunatha dasa Gosvami)]

Srila Rupa Gosvami was the first to declare that Sri Sacinandana is Krsna. When Sri Caitanya Mahaprabhu heard this from Rupa Gosvami’s lips, He became shy and said, “Don’t tell this.” The mission of Srila Rupa Gosvami and Sri Caitanya Mahaprabhu was only to give this manjari mood, but we cannot give it to ordinary devotees because they cannot understand its value. In fact, some hate it.

At first, Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura also cut the jungles of mayavada, sahajiya, sakhi-beki and other philosophical misconceptions. Later, however, when he was at Radha-kunda with thousands of devotees during Vraja-mandala parikrama, he said, “Don’t think that our final aim and object in bhakti is what I am telling you now. It is not this. Our goal is Radha-kunda and the service of the gopis to the divine couple Sri Sri Radha-Krsna. You should always remember this, otherwise you will only be a karmi.”

So our mission is the same. I have come to help you; to remind you of the mission of Srila Swami Maharaja, Srila Rupa Gosvami and Sri Caitanya Mahaprabhu.

After Srila Swami Maharaja departed from this world, some of his sannyasis and other devotees became weak. So many sannyasis married. I think at that time all of you here who are his disciples were brahmacaris, and now you are all are married – only due to weakness. If he were physically present now, this would not be. So I thought it best to come and help you – to fulfill the order of my siksa-guru. That is why I have come.

Alachua, Florida USA, May 27, 2001

Srila Narayana Maharaja: As you like. According to your stage. But why not do other things? Sadhana bhajan, loud kirtana? Why do you want to jump?

Devotee: We have to do everything.

Srila Narayana Maharaja: Not everything. If you jump you will fall down. Do your practices from the beginning. Anartha nivrti. You should try to take what is favorable to the process -- very strongly. And give up unfavorable things very strictly. Try first to control krodha-vegam, jihva-vegam, and udaropastha-vegam. You should try to do this.

Srila Narayana Maharaja

Badger, California May 20, 2004,

Why do we become weak? The process of bhakti is complete, but we cannot follow it due to our anarthas (obstacles in the execution of bhakti created by our own past sins and offences). Srila Haridasa Thakura chanted three hundred thousand names, or 128 rounds, of harinama daily. So at least we should be able to chant 64 rounds daily. Can you do that? You may be able to do so for one or two days, or on the birthday of Lord Krsna or Lord Nrsimhadeva. However, if you try to do so daily, after two or three days you will get sick and become mad. You cannot do so. The ability to do so is also the mercy of Krsna. If Krsna is happy, then by His causeless mercy He will take away all your anarthas and give you ruci (taste) at once – taste in chanting the holy name, taste in Vaisnava-seva, taste in hearing, taste in worshipping, taste in cooking and all other devotional activities will come. This is also the mercy of Krsna.

Rupanuga and Raganuga

Mathura, India: October 12, 1996

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

There is a difference between rupanuga [*Endnote 1] and raganuga [*Endnote 2]. Those who are in this world and serve Sri Sri Radha-Krsna on the path of raga (loving attachment), following in the footsteps of the ragatmika-bhaktas who are described by Srila Rupa Gosvami in Sri Bhakti-rasamrta-sindhu and Sri Ujjvala-nilamani, all are raganuga.

This applies to those devotees who have some greed for vraja-bhakti and are actually following the process to attain it. Still, it may be that they are not rupanuga, but raganuga. Sri Jayadeva Gosvami was not rupanuga, but raganuga. Sri Bilvamangala Thakura was truly raganuga, but not rupanuga. Sri Svarupa Damodara and Sri Raya Ramananda were not rupanuga, although they were in the intimate association of Srila Rupa Gosvami. They are Lalita devi and Visakha devi themselves, so they are in a different category of eternal associates of Sri Sri Radha and Krsna. They are not rupanuga.

Those who follow Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu and are under the guidance of Krsna’s cowherd friends (sakhas), like Subala, Sridama and all others, and who want to serve Lord Krsna like the sakhas – will not be called rupanuga. They will be called raganuga.

Lalita and Visakha and Yasoda-maiya are neither raganuga nor rupanuga. They are not “anuga”, followers. Those who are siddha, perfect, liberated associates, and are serving Radha and Krsna in Vrndavana are called ragatmika [*Endnote 3]. Those who want to serve Lord Krsna like them are called sadhakas (practitioners). Thus following raga-marga (the path of raga) they are raganuga. If one follows this path, inwardly mediating, “How can I serve Lord Krsna like Mother Yasoda or Nanda Baba?” he will be called raganuga, not rupanuga. Srila Rupa Gosvami has explained the glory of all these relationships in Bhakti-rasamrta-sindhu. Still, they will not be called rupanuga.

Those who are truly raganuga and follow the manner and mood in which Sri Rupa Manjari serves Radha and Krsna – those who, in their constitutional form, are in the same mood as Sri Rupa Manjari, and who are in the same mood and perform the same devotional activities as Srila Rupa Gosvami at the time of practice – only they are called rupanuga.

Rupanuga is the following of the way in which Sri Rupa Manjari serves both Radha and Krsna – being more inclined towards Srimati Radhika – happy in the happiness of Srimati Radhika and suffering like Her when She suffers. A person who follows in such a way can be called rupanuga.

Parama-pujyapada Srila Svami Maharaja has come especially to give this – rupanuga-bhakti. He did not come only to give raganuga-bhakti, nor did he come only to give vaidhi-bhakti. He could not give this to his general disciples at that time, however, because most of them were not in the stage to understand. Even now I am endeavoring with great labor to make you understand, but still only a few are trying to understand. About 25 years ago, when Srila Svami Maharaja went to America to preach, how could he openly preach this topic? There was practically no one qualified to understand – and thus he was mostly engaged in cutting jungles.

The entire disciplic-succession of our Gaudiya mission is rupanuga. The sampradaya of Srila Nimbarkacarya is raganuga, but of Dvaraka – of Satyabhama and Rukmini. His followers are not like Srila Rupa Gosvami. Only the acaryas coming in the line of Sri Caitanya Mahaprabhu are rupanuga.

Srila Svami Maharaja came to give what is already in each soul.

krti-sadhya bhavet sadhya-

bhava sa sadhanabhidha

nitya-siddhasya bhavasya

prakatyam hrdi sadhyata

[“When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.”]

The soul is perfect in itself. The soul’s relation with Krsna, its name, qualities and all specialities, are already present within. This perfection is not brought from outside. Unfortunately maya covers it, but Sri Guru removes that maya and then everything manifests automatically.

This pure prema will not come by any efforts or any sadhana. What is there will come out; no new thing will come. No type of association can change what is already in the soul.

What is in your soul will manifest by sravana (hearing), kirtana (chanting) and smarana (remembering). Whatever rasa is in the soul will manifest. If it is dasya-rasa, then dasya-rasa will manifest. It is a fact that if someone is in madhurya-rasa, he will have only a little taste for dasya or sakhya-rasa. This will automatically come – it will come when our anarthas will disappear.

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.

He has not come only to give vaidhi-bhakti.* [see Endnote 4] We will have to perform vaidhi-bhakti, of course, and by this, bhakti will manage everything. Bhakti is not only a quality – she is not nirvisesa, impersonal. She is a person. Krsna is controlled by prema-bhakti. Krsna, and Srimati Radhika, and all Their associates, are controlled by bhakti. Bhakti can make Radha dance, Krsna dance, the gopis dance, and bhakti herself dance. She makes all dance.

* Endnotes:

On Rupanuga:

1. It is not that Srila Bhaktivedanta Svami Prabhupada has discovered something new, and that we are "Prabhupadanugas". It is not that Rupa Gosvami’s followers are Rupanuga Vaisnavas and Srila Prabhupada’s followers are Prabhupadanuga. All our acaryas have told us to follow the Rupanuga Vaisnavas – but who are Rupanuga?

Sri Caitanya Mahaprabhu first of all inspired all spiritual truths in Srila Rupa Gosvami's heart, as well as all knowledge of the Vedas, Upanisads and all other scriptures. Then, by the Lord´s mercy, Srila Rupa Gosvami knew His heart:

sri-caitanya-mano-'bhistam

sthapitam yena bhu-tale

svayam rupah kada mahyam

dadati sva-padantikam

[“When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?"]

By the mercy of Sri Caitanya Mahaprabhu, Srila Rupa Gosvami manifested, or wrote, so many books, such as Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani and Sri Upadesamrta. He explained everything about Vraja-bhakti in Sri Ujjvala-nilamani and Sri Bhakti-rasamrta-sindhu. He wrote Sri Ujjvala-nilamani especially to give vraja-prema and vraja-bhakti. He explained in Bhakti-rasamtra-sindhu that bhakti can be experienced by five moods and five kinds of services; santa, dasya, sakhya, vatsalya and madhurya. Among them, three are prominent – sakya, vatsalya and madhurya. The mood of the Vrajabasis is vraja-bhakti; especially, the mood of the gopis is madhurya-rasa in vraja-bhakti; and especially, the mood of Srimati Radhika is the highest emblem of vraja-bhakti.

Srila Rupa Gosvami explained, "There are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service." (Caitanya-caritamrta Madhya-lila 22.108)] Those who follow the path of raganuga in any rasa other than manjari-bhava in madhurya-rasa are rupanuga, but not so much – partly, very partly. In fact, it can also be said that they are not rupanuga. (Srila Narayana Maharaja’s lecture of May 18, 2004; Badger, California)]

2. “Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Srila Rapa Gosvami, one can become a rupanuga devotee.” (Purport Sri Caitanya-caritamrta Madhya-lila 19.132)

3. "We Gaudiya Vaisnavas are known as Rupanuga. Rupanuga means the followers of Rupa Gosvami. Why should we become followers of Rupa Gosvami? Because sri-caitanya-mano 'bhistam sthapitam yena bhu-tale. He wanted to establish the mission of Sri Caitanya Mahaprabhu." (Srimad-Bhagavatam 5.5.2, Hyderabad, April 13, 1975)

4. “Rupa Gosvami and Sanatana Gosvami are the most exalted servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those who adhere to their service are known as rupanuga devotees.” (Mad.8.246 Purp.)

5. “Unless you become rupanuga, you cannot understand the Gaudiya philosophy.” (Vrnd. Oct. ’72 lecture)

On Raganuga-bhakti:

1. “One has to serve Krsna according to these regulative principles, but if one develops spontaneous love for Krsna as exhibited in the activities of those who live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there are no regulative principles set forth for Krsna's service. Rather, everything is carried out in spontaneous, natural love for Krsna." (Sri Caitanya-cartiamrta, Madya 8.221 purport)

2. "Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vrndavana. Devotional service that accords with their devotional service is called raganuga-bhakti, or devotional service following in the wake of spontaneous loving service." (Sri Caitanya-cartamrta, Madhya 22.154)]

On Ragatmika

1. "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika-bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga-bhakti." (Sri Caitanya-caritamrta, Madhya 22.149)

2. "When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called ragatmika, or spontaneous devotional service.” (Madhya 22.149)

"Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhi bhakti.” (Mad. 22.109)

Srila Bhaktivedanta Narayana Maharaja:

Now Mahaprabhu has become ratnakara, realizing all siddhanta.

What kind of ocean is Caitanya Mahaprabhu compared with? That ocean is endless, with great waves of transcendental moods, like sancari, sattvik and vyabacari. Its waves are not like those of the salty sea, that drag you beneath the surface of the water and kill you. The waves of this ocean do not roll like those in the mundane ocean. They are very sweet, like nectar. The material ocean is not endless. It ends somewhere, because it is on the Earth. Nearby here (Murwillumbah) is the Gold Coast ocean, and on the other side there must be an island or continent. But Mahaprabhu's ocean is endless. There is no bottom, no end, no sides; no west, east, north nor south.

In the material ocean there are so many crocodiles, sharks, whales, poisonous snakes and other creatures that we don’t even know about. These large creatures can take elephants in their mouths and turn over large ships. We only know up to whales, but I have heard that bigger than whales are timingilas, and they can swallow those whales. None of these creatures are in Mahaprabhu’s ocean.

In other words, there is no worship of jnana (mental speculation and knowledge leading to impersonal liberation), karma and yoga, which swallow your existence. There are no crocodiles of mayavadism and voidism. There is only the sweet desire to serve Sri Sri Radha and Krsna, and especially the desire to serve Srimati Radhika. There are so many specialities of mellows in that ocean – 360 kinds of mellows in madhurya-rasa. Each sakhi is an embodiment of a particular mellow, and there are so many that we cannot count them. This ocean is so endless that even Sri Krsna, the Supreme Lord, can drown in it; and even He will find no end to it.

There are no big roaring waves here – only the waves of vipralambha (separation) and sambhoga (meeting) moods are here. Sambhoga and vipralambha are very sweet. When seen from the neutral point of view, sometimes the mood of separation appears sweeter than that of meeting. It dances on the head of sambhoga-rasa. However, if we examine this from the point of view of persons in that pastime, we see that they never accept vipralambha-rasa to be higher. They will think it like a poison.

No sakhi of Radhika desires that Radha and Krsna should be separated. We don't want Radha to lament and feel separation from Krsna. This mood of the maidservant of Radhika, or that of Her intimate sakhis, is so grave and deep that Raya Ramananda, as a devotee, and Sri Caitanya, as the Supreme Personality of Godhead, will drown in it. This is such beautiful and tasteful nectar.

[srila Narayana Maharaja:] If there is no milana, meeting, no actual separation will come. Do you understand? You have seen me, you have met me and heard from me many times. So if you will not see me, you may have feelings of separation. You have met your Prabhupada and so you have feelings of separation for him. If you had never met him, how would you feel separation?

For conditioned souls aspiring for bhakti; real separation will not be realized. Now you can think, because of the words of our Guru, that we are dasa or dasi of Lord Sri Krsna, and by the grace of Guru we can meet with Him. By chanting the holy name, eagerness to see Him may come, and that eagerness will create some mood of separation. A sadhaka-jiva can come only to this limit. Understand?

[question:] What I don’t understand is that you said we can’t feel separation unless we have seen Krsna. But if we were never in lila before, where is the question of feeling separation?

[srila Narayana Maharaja:] There is no separation mood in the conditioned soul, but by continually hearing, this mood can develop. Rukmini devi had never seen Krsna before her marriage with him, but she heard from Sri Narada Rsi about His beauty, liberality and many other good qualities. She heard “There is none as beautiful as Krsna, and He is so loving.” Hearing this, Rukmini gave her heart to Him. She had not only heard from Narada, but many others told her, “Krsna is so beautiful, and He is about your age. Rukmini thus gave her heart to Him, even though she had never seen Him. This is called purva-raga (attachment that comes previous to meeting).

She was not a sadhaka, but we are. Do you understand? Not so much separation mood will come in us. Gradually, however, by doing bhajana, when we get only a glimpse of Krsna, whether it is in a dream or spurti (vision), when He will come in our sight like a flash, we will then weep and feel separation. Do you understand something of this?

Tridandisvami Sri Srimad Bhaktivedanta Gosvami Maharaja

A CHRISTMAS MESSAGE

North Shore, Hawaii: December 25, 2006

Srila Narayana Maharaja in Hawaii.

Today is Christmas Day, the birthday of Jesus Christ. In Europe and other countries, hardly anyone knows what Jesus Christ was doing in his youth, at around 15 years of age. Indian history shows that he was in India, where he visited Vrndavana, Ayodya, Jagannatha Puri, and other pilgrimage places. In Vrndavana he heard the name of the Supreme Personality of Godhead, Krsna, and when he went to Jagannath Puri he heard how the local persons pronounce Krsna as Krusna or Krusta. Later, Krusta became Christos. Later, Krusta became Christos (or Khristos) , and then Christus , so the change in name is actually only a difference in language. *[see Endnote 1]

When Jesus returned to Galilee from India, he preached the same devotion he had learned in India. By his mercy, his followers preached the mission of God everywhere, and it was therefore gradually distributed in Western countries.

There are not many Gods – There is only One. In the Bible it has been written: “God created man after His own image.” If the Supreme Lord, God, has no form, then how can He create so many worlds and so many forms? God has form. He has all qualities.

‘Christ’ means ‘Krsna’, the One without a second, the Supreme Lord. In the Bible we see that God has a transcendental form. Jesus has called him father, so there is some relation. We are refined Christians because we totally follow this understanding. Many of those who call themselves Christians don’t truly follow Christianity, because they say that God is formless, but the Bible actually tells that God has a form and that form is transcendental.

Today, on the birthday of Jesus, we are giving honor to him. He was a manifestation of God called saktyavesa-avatara. God has empowered him, and that is why he was able to preach everywhere.

Krsna is very merciful – very, very merciful. He is so beautiful, His qualities are transcendental, and the song of His flute is so sweet that it attracts everyone. We have forgotten Him. We are His part and parcel; that is, we are His servants or maidservants, whether we accept this or not. We have forgotten Him, and that is why maya (the Lord’s material, deluding potency) has taken us to this world.

No one can be happy in this world, which is like a prison. Sri Krsna’s deluding potency maya keeps those who have forgotten Him in this jail, and anyone who wants happiness here is a foolish person. No one can be happy in jail. Only the watchmen – police of the jail – can be happy, and they are devotees. Only devotees can be happy in this world.

Sri Krsna has mercifully given this human body, which is very strong, like a boat. He has placed a captain in this boat, and that captain is Sri Gurudeva. The favorable winds are blowing very fast, and these winds are sadhu-sanga, the association of devotees. For example, while you remained in your homes, we came from India.

One of Gods messengers was Srila Bhaktivedanta Swami Maharaja. Srila Swami Maharaja went door to door, to islands in the midst of oceans, on the top of hills, and in the depths of forests. He went everywhere and preached. How merciful are Krsna and His associates!

Having all these facilities, if you do not take the opportunity to realize your self, to realize that you are soul and that the Supersoul, Krsna is present with you, then you are committing spiritual suicide. [*See Endnote 2]

So don’t waste a minute’s time without worshipping Krsna. The money, houses, dogs, cats, cars, and so many other things you are collecting cannot give you any help at the time of death. You will have to go alone, and where you will go, you don’t know. So don’t waste time. All facility is available, so you are very fortunate. The only aim and object of this life should be this: ‘Realization of my self and Krsna, and performance of pure bhakti.’

Krsna is causelessly merciful. He has all powers, and He has invested all His powers and qualities in harinama (His holy names):

Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare

Krsna’s names are more powerful than Krsna Himself. These names can stop your pain of endless birth and death, and they can give you love for Krsna. You should chant and remember the sweet pastimes of Krsna with great honor and strong belief.

Krsna lives in Goloka Vrndavana with His associates – Nanda Baba, Mother Yasoda, Sridama, Subal, Madhumangala, and the gopis, including Srimati Radhika. He always plays there. He thinks, “My servants and maidservants have forgotten Me.” In order to deliver them, He therefore descends with all of His associates in this material world and performs so many sweet pastimes here. He is unlimited, He is beyond the limitation of length and breadth, inside or outside; He is everywhere.

All worlds are within His belly, and yet Mother Yasoda binds Him with the silken rope which holds her hair in a braid. He kindly picked up the great mountain Govardhana and held it for seven days on His left pinky. At that time He told all the Vrajavasis, “Come under Govardhana. I will save you from the rains arranged by Indra.”

In Vrndavana He killed so many demons, like Aghasura and Bakasura. He killed Kamsa, who was as strong as 10,000 elephants. He also killed so many demons in Dvaraka, through Bhima and Arjuna; He killed so many in the Mahabharata War, such as Dronacarya and Bhisma. All the warriors had unparalleled immense strength, but they were all killed by Krsna. Paundraka Vasudeva, Sisupala, Kalayavana, and so many other demons were also killed by Him.

At the end of His manifest pastimes, He took with Him His associates from Dvaraka as they were in the guise of their fighting and killing each other. Thus He removed the burden of the Earth, and then ascended with His eternal associates to His Goloka Vrndavana. He performed such sweet pastimes. How merciful He is!

He came as Lord Ramacandra, with Sita, Laksmana, Bharata, Sratrugna, and Hanuman, and in that form He performed very pathetic, heart-rending pastimes. Ravana kidnapped Sita-devi, and Hanuman discovered where She was. With the help of monkeys and bears Ramacandra built a bridge over the ocean, and He killed Ravana and Ravana’s entire army. Sita is Rama’s eternal spiritual energy, but He sent Her away. This is a very sad pastime, so why did He do this? He thought: People will hear or read My pastimes and engage in bhakti (devotional service) to Me. Bhakti is so powerful that it is able to take out all the malice and manifest pure love in their heart. They will be liberated, they will join Me in My service and become happy.

Bhakti is a very easy method to reach God.

If you cannot pray, then simply offering respectful obeisances will do. If you sing God’s names and dance, or even chant loudly while walking, or even if you chant softly in the mind, or even if you name your dog or cat or cow Narayana, Krsna, or any of Gods names, you will be liberated at once, like Ajamila. [*See Endnote 3]

My request is that you should not waste this human life. Don’t be always engaged in money-making. Even if you become more wealthy than Bill Gates, still, you cannot be happy. So try to engage in this very easy method of bhakti. Then you will be liberated from all miseries, and you will be happy forever.

[*Endnote 1:

“Prabhupada: Christian religion is practically, from the name it appears – ‘Christian’ and ‘Krsnian’. Original word of this ‘Christ’ comes from the Greek word ‘Kristo’.

Dr. Weir: Anointed.

Prabhupada: Yes. This ‘Christa’ is Krsna.

Dr. Weir: From the Sanskrit?

Prabhupada: Yes. Krsta is the popular word for Krsna. And Krsna is always anointed with tilaka. We follow this, tilaka, Krsna, anointed with this sandal pulp. So, so far I think, there is some very near relationship with this ‘Christian’ and ‘Krsnia’. Krsta means ‘love’, love of Godhead or love.” (Room Conversation, September 4, 1971, London).

Father Emmanuel: I think Jesus, as the son of God, has revealed to us the actual name of God: Christ. We can call God ‘Father’, but if we want to address Him by His actual name, we have to say ‘Christ’.

Srila Prabhupada: Yes. ‘Christ’ is another way of saying Krsta, and ‘Krsta’ is another way of pronouncing the name of God, Krsna. Jesus said that one should glorify the name of God, but yesterday I heard one theologian say that God has no name-that we can call Him only "Father." A son may call his father ‘Father’, but the father also has a specific name. Similarly, ‘God’ is the general name of the Supreme Personality of Godhead, whose specific name is Krsna. Therefore whether you call God ‘Christ’, ‘Krsta’ or ‘Krsna’, ultimately you are addressing the same Supreme Personality of Godhead.

Father Emmanuel: Yes, if we speak of God's actual name, then we must say, "Christos." In our religion, we have the Trinity: the Father, Son, and the Holy Spirit. We believe we can know the name of God only by revelation from the Son of God. Jesus Christ revealed the name of the father, and therefore we take the name Christ as the revealed name of God.

Srila Prabhupada: Actually, it doesn't matter – Krsna or Christ – the name is the same. The main point is to follow the injunctions of the Vedic scriptures that recommend chanting the name of God in this age. The easiest way is to chant the maha-mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.” (Science of Self Realization, Chapter 4).

“Yes. Krsna means ‘the supreme lover and beloved’. He attracts everyone. There is one Greek word, krista. The meaning is the same, ‘love.’ And from this Krista, the word Christ has come. So this word Christ also has connection with Krsna.” April 13, 1975 Srimad-Bhagavatam lecture)

[*Endnote 2:

“nr-deham adyam su-labham su-durlabham

plavan su-kalpan guru-karnadharam

mayanukulena nabhasvateritam

puman bhavabdhim na taret sa atma-ha

The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.” (Srimad-Bhagavatam 11.20.17)]

[*Endnote 3:

“Ajamila was a resident of Kanyakubja (the modern Kanauj). He was trained by his parents to become a perfect brahmana by studying the Vedas and following the regulative principles, but because of his past, this youthful brahmana was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajamila begot in the womb of the prostitute ten sons, the last of whom was called Narayana. At the time of Ajamila's death, when the order carriers of Yamaraja came to take him, he loudly called the name Narayana in fear because he was attached to his youngest son. Thus he remembered the original Narayana, Lord Visnu. Although he did not chant the holy name of Narayana completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Narayana, the order carriers of Lord Visnu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Visnu and those of Yamaraja, and by hearing that discussion Ajamila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.” (Srimad-Bhagavatam 6.1 Summary by Srila Bhaktivedanta Swami Maharajá Prabhupada)]

I do not endorse the ritvik system. It has just as many inherent problems as the GBC appointment system.

The ISKCON present system is quasi-ritvik anyways. The members act like Prabhupada disciples, distribute his books, practice guru-puja to him...etc..

The problem of authority is not so easily solved. Ritvik replaces direct diksa with clericism. A top heavy institution ruled by a bunch of intermediate priests to confer that rare commodity that will save our souls - diksa. Reminiscent of the Catholic church who hawk God's mercy.

Then lets slightly change or adust something:

Unfortunately [only accepting the actual books, lectures, letters and walks of Srila Bhaktivedanta Prabhupada and ignoring the Gaudiya Vaisnava sastras that he did not personally translate as well as the writings and words of his guru, param guru and his friendly godbrothers] is at once an offering of homage to the greatness of Prabhupada and a scourge. Every issue can only be solved by use of the meager 12 twelve years of his teachings in the West--it's like that story he tells of the veterinarian's assistant who treats all illnesses with a hammer blow to the throat. Think of the hours (and offenses) that have gone into churning a couple of letters and a few conversations. While it is admirable to want to follow his instructions, no matter their fragmentary or misunderstood nature, unfortunately this absorption ignores the fact that Gaudiya Vaisnavism is defined by Sri Caitanya Mahaprabhu and the Six Goswamis. Prabhupada was a messenger--one of the greatest messengers--but he was not the message. The spiritual master is a cloud, taking water from the ocean and dropping it on the forest fire. He is not the ocean.

To claim that somebody is a real Vaisnava and ignore his words is false discispleship, especially when the words say that the words are more important.

Unfortunately ritvikism [including PL] is at once an offering of homage to the greatness of Prabhupada and a scourge. Every issue can only be solved by use of the meager 12 twelve years of his teachings in the West--it's like that story he tells of the veterinarian's assistant who treats all illnesses with a hammer blow to the throat. Think of the hours (and offenses) that have gone into churning a couple of letters and a few conversations. While it is admirable to want to follow his instructions, no matter their fragmentary or misunderstood nature, unfortunately this absorption ignores the fact that Gaudiya Vaisnavism is defined by Sri Caitanya Mahaprabhu and the Six Goswamis. Prabhupada was a messenger--one of the greatest messengers--but he was not the message. The spiritual master is a cloud, taking water from the ocean and dropping it on the forest fire. He is not the ocean.