anadi

Statements FALSE OR TRUE AND RECONCILIATION Dear Kulapavana Prabhu devotees don't argue. The devotees try to present the true in the light of the scripture (and sadhu). This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

What is para-ma brahman without His Radha and gopis? TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) It is also stated in the GopAla-tApani UpaniSad (21): “eko vaSi sarvagaH kRSNa iDyaH – Sri KRSNa is one. He controls everyone, knows everything and is worshipable by all.” Such an ISvara can be referred to as parama. Para means “the most excellent” and mA means “LakSzmi, the sum total of all potencies.” Therefore, one who is eternally accompanied by the most excellent LakSzmi, namely Sri RAdhA, is called paramesvara Sri KRSNa. For example, it is stated in Srimad-BhAgavatam: “reme ramAbhir nija-kAma-samplutaH – BhagavAn Sri KRSNa enjoyed His pastimes with Srimati RAdhikA and the other gopis.” Also: “nAyaM Sriyo ’nga unitAnta-rateH prasAdaM – the great fortune attained by the gopis in the pastime of the rAsa dance with Sri KRSNa was not available for the queens of DvArakA headed by RukmiNi and SatyabhAmA, nor for the Lakshmis of VaikuNTha or Devaloka, not to mention the demigoddesses of heaven.”

VrajanAtha: Do you have any evidence that the RSis who compiled the smRti-SAstras have given the correct explanation of the Vedas in them? BAbAji: Evidence for this is given in Srimad-BhAgavatam (11.14.3-4), the crest jewel of all SAstras. kAlena naSTA pralaye vANIyaM veda-saMjnitA mayAdau brahmaNe proktA dharmo yasyAM mad-AtmakaH tena proktA sva-putrAya manave pUrva-jAya sA tato bhRgv-Adayo ’gRhNan sapta brahma-maharSayaH Sri BhagavAn said, “By the influence of time, the Vedas containing My instructions on bhAgavata-dharma were lost when the cosmic devastation occured. At the beginning of the next brAhma-kalpa at the time of creation, I again in-structed BrahmA (the first living being) in that same Veda. BrahmäA instructed his son Manu in the Vedic knowledge, and Manu in turn in-structed the same science to the seven BrahmaRSis, headed by BhRgu.” VrajanAtha: What is the necessity for a sampradäya? BAbAji: Most people in this world accept the shelter of MayAvAda philosophy, and follow that inauspicious path which is devoid of bhakti. Consequently, if there were no separate sampradAya for those who practice Suddha (PURE)-bhakti that is untainted by the faults of MayAvAda, it would be very difficult to attain genuine sat-saNga (association with pure devotees of the Lord). Therefore, it is stated in the Padma PurANa, sampradAya-vihinA ye mantrAs te viphalA matAH Sri-brahma-rudra-sanakA vaiSNavAH kSiti-pAvanAH VaiSNava AcAryas in the four sampradAyas—namely RAmAnujAcArya in the Sri-sampradAya, MadhvAcArya in the Brahma-sampradAya, ViSNusvAmé in the Rudra-sampradAya, and NimbAditya in the CatuHsana-sampradAya—purify the whole universe. Diksha mantras not received from the AcAryas in one of these four sampradAyas will be fruitless. Source Jaiva Dharma, Chapter PramAna and the commencement of prameya

"Our lives however, horrible or beautiful they may be is controlled by Purusha himself?" Yes! Always! although we have the independence potency. We have a very big defect: we are tiny-small. But we also can control Him! By the power of our love. The higher the love the more powerful is the control. But love is not in this world. The way of bhakti is the way of love. And you get in that other world by the association of love, in a body made out of love. And from the commentary of Srila Jiva Gosvami to Vers 1 from Brahma Samhita: It is also stated in the GopAla-tApani UpaniSad (21): “eko vaSi sarvagaH kRSNa iDyaH – Sri KRSNa is one. He controls everyone, knows everything and is worshipable by all.” Such an ISvara can be referred to as parama. Para means “the most excellent” and mA means “LakSzmi, the sum total of all potencies.” Therefore, one who is eternally accompanied by the most excellent LakSzmi, namely Sri RAdhA, is called paramesvara Sri KRSNa. For example, it is stated in Srimad-BhAgavatam: “reme ramAbhir nija-kAma-samplutaH – BhagavAn Sri KRSNa enjoyed His pastimes with Srimati RAdhikA and the other gopis.” Also: “nAyaM Sriyo ’nga unitAnta-rateH prasAdaM – the great fortune attained by the gopis in the pastime of the rAsa dance with Sri KRSNa was not available for the queens of DvArakA headed by RukmiNi and SatyabhAmA, nor for the Lakshmis of VaikuNTha or Devaloka, not to mention the demigoddesses of heaven.”

OBJECTION 4: Srila Narayana Maharaja presents a view that one born in a Western body is inherently fallen, especially in regard to deity worship. Srila Prabhupada engaged and encouraged his Western disciples in deity worship and accepted them as fullfledged VaiSNavas. REFUTATION 4: It is widely known in India that Srila Narayana Maharaja is famous among all branches of the GauDIya MaTha for promoting solidarity and acceptance between devotees from the East and West. For the first time, at the age of almost eighty years, Srila Narayana Maharaja is awarding sannyAsa to disciples during the Gaura-pUrNimA celebrations. These disciples are not Indian devotees but Westerners. What to speak of deity worship, Srila MahArja’s Western disciples regularly conduct the performance of abhiSeka of the deities at major festivals and fire sacrifices in his temples in India and abroad. In addition to this, he has personally installed dozens of deities of Sri Sri Gaura-Nitäi and Sri Sri RAdhA- KRSNa, for both male and female Western devotees throughout the world. Srila Narayana Maharaja has recently published Arcana-dIpikA in English. The original Bengali version, written by Srila Narayana Maharaja’s dékñä-guru, who is also Srila Prabhupada ‘s sannyAsaguru, nitya lilA praviSTa Sri Srimad Bhakti Prajnana KeSava Goswami MahArAja, was also translated into English by the ISKCON authorities for use in ISKCON temples. This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

<pre><font class="small">code:</font><hr> Where is stuff on Purusha (man) and Prakriti(matter)? </pre><hr> PuruSa means the enjoyer. There is one enjoyer only, The All Attractive One, in His different expansions in the category Saktiman . The enjoyer is the real masculine person, and this is only the attribute of The All Attractive One. All others, who are His Saktis are the enjoyed, and from this point of view they are considered feminine. PrakRti, which is the external Sakti of The All Attractive One, cannot touch Him, because He is always transcendental to Her (far beyond Her range of activity) If the spiritual souls wouldn’t be in the material world, prakRti would have no meaning for the The All Attractive One Sri Krishna, in His different manifestations. Because of ahankara (the false ego) the jivas (the spiritual souls) identify themselves with the external Sakti <font color="blue"> (the gross and fine material body and their by produckts) and try </font color> to enjoy it, and the real connection with The All Attractive One remain buried . This real connection is prema (divine love), which can be kindled through the process of bhakti (pure love expressed as pure devotional service). Really prakRti (that what is to be enjoyed)is not the external energy (maha-maya Sakti). Only one who is in illusion thinks like that. The spiritual souls, which are made of love, they are the ones to be enjoyed. The true Object of their love is The All Attractive One, who is the Enjoyer The pramANa for these statements are next to come. "Now listen attentively. svataH-siddho vedo hari-dayita-vedhaH-prabhRtitaH pramANaM sat-prAptaM pramiti-viSayAn tAn nava-vidhAn tathA pratyakSAdi-pramiti-sahitaM sAdhayati naH na yuktis tarkAhyA praviSati tathA Sakti-rahitA DaSa-mUla (1) The self-evident Vedas, which have been received in the <font color="blue"> sampradAya (disciplic school) </font color> through the guru-paramparA (disciplic succession of the realized saintly persons) by recipients of Sri Hari’s mercy such as BrahmAji and others, are known as AmnAya-vAkya. The nine prameya-tattvas are established by these amnaya-vakyas with the help of other prameyas that follow the guidance of these Sastras (scriptures), such as evidence obtained by direct sense perception (pratyakSa). Reasoning that is only based on logic is always lame in the matter of evaluating inconceivable subject matters, since logic and argument have no access in the realm of the inconceivable. In the MuNDaka UpaniSad (1.1.1) it is stated: brahmA devAnAM prathamaU sambabhUva viSvasya karttA bhuvanasya goptA sa brahma-vidyAM sarva-vidyA-pratiSThAm atharvAya jyeSTha-putrAya prAha BrahmAji, who is the creator of the entire universe, and the protector of the worlds, was the first deva (demigod) to appear. He gave complete instructions on brahma-vidyA, (knowledge of brahman)the basis of all knowledge, to his eldest son, Atharva. It is also stated further on in MuNDaka UpaniSad (1.2.13), yenAkSaraM <font color="blue"> puruSaM </font color> veda satyaM provAca tAM tattvato brahma-vidyAm Brahma-vidyA is knowledge that reveals the true svarUpa of para-brahma, the indestructible Puruñottama (The Supreme Enjoyer)." Source Jaiva Dharma, Chapter PramAna and the commencement of prameya

To try to understand the relation between PuruSa (the Supreme Enjoyer) and PrakRti (the enjoyed) which is on the level of rasa tattva, first we have to try to understand the relation between Saktiman (the possessor of the energy) and Sakti (the energy) on the level of jnana sambhanda tattva. First you should understand the meaning of pramANa. That subject which is established by pramANa (evidence or proof) is known as prameya (that which is proved); and that by which prameya is proved is known as pramANa. SvayaM BhagavAn Sri GaurANgadeva (the very prana of the gaudya vaiSnavas has instructed ten distinct tattvas (fundamental truths) to the faithful jIvas. sUtra Sloka of DaSa-mUla where the ten ontological truths are set out in a condensed form. AmnAyaH prAha tattvaM harim iha paramaH sarva-SaktiM rasAbdhiM tad-bhinnAMSAS ca jIvAn prakRti-kavalitAn tad-vimuktAMS ca bhAvAd bhedAbheda-prakASaM sakalam api hareH sAdhanaM Suddha-bhaktiM sadhyam tat-pritim evety upadiSati janAn gauracandraH svayaM saH SvayaM BhagavAn Sri GaurSNgadeva has herein instructed ten distinct tattvas (fundamental truths) to the faithful jIvas. 1. PramANa: The teachings of the Vedas received through guru-paramparA (disciplic succession) are known as AmnAya. The infallible evidence of the Vedas, of the smrti-SAstras headed by the Srimad-BhAgavatam, as well as evidence such as direct sense perception (pratyakSa), that concur with the guidance of the Vedas, are all accepted as pramANa (evidence). This pramANa establishes the following prameyas (fundamental truths): 2. Parama-tattva: Sri Hari alone is the Supreme Absolute Truth. 3. Sarva-SaktimAn: Sri KRSNa is the possessor of all potency. 4. Akhila-rasAmRta-sindhu: He is the ocean of nectarean mellows. 5. VibhinnAMSa-tattva: Both the mukta (liberated) and baddha (conditioned) jIvas are His eternally separated parts and parcels. 6. Baddha-jIvas: Conditioned souls are subject to the control and covering of mAyA. 7. Mukta-jivas: Liberated souls are free from mAyA. 8. Acintya-bhedAbheda-tattva: The entire universe, consisting of the conscious (cit) and unconscious (acit), is Sri Hari’s acintya-bhedAbheda-prakASa, that is to say, it is His manifestation which is inconceivably both different and non-different from Him. 9. Suddha-bhakti: Pure devotional service is the only practice (sAdhana) to attain perfection. 10. KRSNa-priti: Transcendental love and affection for KRSNa is the one and only final object of attainment (sAdhya-vastu). Source Jaiva Dharma, Chapter PramAna and the commencement of prameya

“The more you are engaged in devotional service, the more your senses become pure or uncovered. And when it is completely uncovered, without any designation, then you are capable to serve KRSNa. THIS IS APPRENTICESHIP. VAIDHI-BHAKTI IS APPRENTICESHIP. REAL BHAKTI, PARA-BHAKTI, THAT IS RAGANUGA-BHAKTI. (Lecture in VRndAvana: November 12, 1972) This above-mentioned quote shows that raganuga-bhakti is the next step in Srila Prabhupada’s mission, (in accomplishing the Mission of Sri Caitanya). This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) In the ViSNu PurANa it is stated: “yatrA vatirNaM KRSNAkhyaM param brahma narAkRtiH – Parabrahma, who is known as KRSNa, descended and exhibited His humanlike pastimes.” In Bhagavad-gItA it is said: “brahmaNo hi pratiSThAham – I am the basis of the formless and imperishable Brahman.” And in GopAla-tApanI UpaniSad it is said: “yo ’sau paraM brahma gopAlaH – He who is Parabrahma, the Supreme Spirit, is Gopäla (KRSNa).” These scriptural statements clearly establish the supremacy of Sri KRSNa as Parabrahma. The description here is in accordance with the first verse of Brahma-saMhitA. Sri KRSNa is that ISvara who is replete with names, forms and qualities. ISvara means one who keeps everything under His control and who is able to accomplish anything. This is also inferred in the GautamMya-tantra, where another meaning of the word kRSNa is found: athava karsayet sarvam jagat sthavara-jangamam kala-rupena bhagavANs tenAyaM kRSNa ucyate That Bhagavän who in the form of all-devouring time draws along all moving and non-moving living entities is called Sri KRSNa. “Kalayati niyamayati sarvam iti hi kAla-SabdArthaH – one who regulates everything in the form of time is called kAla.” In Srimad-Bhägavatam, the great devotee Sri Uddhava has expressed his opinion thus: svayaM tv asAmyAtiSayas tryadhISaH svarAjya-lakSmyApta-samasta-kAmaH baliM haradbhiS cira-loka-pAlaiH kirIta-kotIDita-.-pITha Srimad-Bhägavatam (3.2.29) Bhagavän Sri KRSNa is that personality who is complete and indivisible, who has no equal or superior, who is the master of all three planetary systems, whose desires are completely satisfied by His supreme LakSzmi, and to whose lotus feet all the universal authorities, such as the millions of BrahmAs, bow down their millions of heads in order to attain the fulfillment of their desires. This is also supported by Bhagavad-gItA: “viISabhyAham idaM kRtsnam ekAMSena sthito jagat – through only one of My expansions, I pervade and support this entire universe.”

OBJECTION 3 : Srla NArAyaNa MahArAja says that Srila PrabhupAda’s work is unfinished because he did not provide us with intimate rasika literature and methods of rAgAnuga-sAdhana. Srila PrabhupAda described his unfinished work as the fact that varnasrama-dharma had not yet been established in his Society, that sets of his books had not yet been placed in every home, that people were still going hungry within ten miles of ISKCON temples, that the Lord’s holy name had not yet been heard in every town and village, etc. REFUTATION 3 Part3 Sri Caitanya MahAprabhu does not appear in this world to establish varnasrama-dharma. The two causes for His descent are stated as follows: “The Lord’s desire to appear was born from two reasons: He wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate RAGA-MARGA BHAKTI , devotional service in the world on the platform of spontaneous attraction.” (Sri Caitanya-caritAmRta, Adi-lIlA 4.15–16 ) Srila PrabhupAda writes that unless one practises <font color="blue"> rAgAnuga-bhakti under the personal guidance of a perfectly realized guru</font color> , one cannot go back home to Vraja-dhAma, the eternal abode of RAdhA-KRSNa: “Everywhere in the world people worship Me according to scriptural injunctions (vaidhi-bhakti). But simply by following such regulative principles ONE CANNOT ATTAIN THE LOVING SENTIMENTS OF THE DEVOTEES IN VRAJABHUMI (vraja-bhAva).” (Sri Caitanya-caritAmRta, Adi-lIlA 3.15 ) “In this way, <font color="red"> after developing a taste </font color>for such things, one should try to live in VRndAvana and pass his time constantly remembering KRSNa’s name, fame, pastimes and qualities UNDER THE DIRECTION AND PROTECTION OF AN EXPERT DEVOTEE . <font color="red"> This is the sum and substance of all instruction</font color> regarding the cultivation of devotional service.” (Nectar of Instruction: Text Eight) “The age is so rotten that it is very difficult to revive this varnasrama-dharma culture. Therefore Caitanya MahAprabhu said, ‘eho bAhya, Age kaha Ara. Yes, it is all right but it is EXTERNAL now.’” ( Conversation in London: September 2, 1973 ) This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. <font color="blue"> The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.</font color>

Vers1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) In this first Sloka of Brahma-saMhitA, the word Ananda (bliss) is not declinable according to the rules of Sanskrit grammar and is therefore independently meaningful. Thus this word Ananda should not be taken out of context. It has been used to indicate Sri KRSNa. As BhaTTaji has said: labdhvAtmika sati rUDhir bhaved yogApahAriNi kalpaniyA tu labhate nAtmAnaM yoga-vAdhataH Sri KRSNa is clearly specified as Parabrahma in Srimad-BhAgavatam: “gUDhaM paraM brahma manuSya-liìgam – Sri KRSNa is Parabrahma hiding in human form.” “Yan mitraM paramAnandaM pUrNa-brahma sanAtanam – Sri KRSNa is the friend of the cowherd folk headed by Nanda MahArAja. That very Sri KRSNa is Parabrahma, the supremely blissful, ultimate and eternal Absolute Truth.” “The etymology of a word may be stolen away by its conventional meaning, but how can a word destroy its own derivation? It may still be understood according to its derivation.” This statement by KumArila BhaTTa asserts that words may always be analyzed according to the components from which they are derived. Sanskrit words are derived from verbal roots, and the etymology or derivation of words is an important part of Sanskrit grammar. Words still take on a conventional meaning based on usage, but this does not preclude breaking words down into their original components.

Vers1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) In the first half of this verse beginning ISvaraH paramaH kRSNaH, the most attractive personification of bliss, who is distinguished by His inconceivable energies, is called Sri KRSNa. The all-attractiveness of KRSNa’s form and His quality of being the original form of all pleasure are mentioned in the second half of the verse. Here the word sarva refers to the living entities, because Sri KRSNa attracts them and makes them blissful. The cause of this is love (bhAva). Thus, Sri KRSNa is He who is always immersed in the joy of love (premAnanda) and who immerses others in it as well. Therefore, the word KRSNa can only refer to the embodiment of bliss, who is supremely attractive due to His form and qualities. The word KRSNa Sri KRSNa is mentioned in the VAsudeva UpaANiad: “devaki-nandano nikhilam Anandayet” Devaki-nandana KRSNa gives bliss to all moving and non-moving living entities.”

Is it proper for me to have this preaching mentality: to "see" all those that are not in-line with my way of spirituality as inferior and in need of conversion ? To see that they are in need of love. And if you cannot give love? At least make them more open for love? Indicate some direction, on the one that could give it? Explain something is even your duty. Only love can save.

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) The logic of “ghee is life” (Ayur ghRtam - According to this logic, since ghee is a life-giving substance, it may be said that ghee is life (Ayur ghRtam). But the statement “ghee is life” is not literally true.) is used to show that in the form of Sri Krsna, existence has an abundant measure of attraction. It is stated in the ViSNu PurANa (1.12.55): bRhatvAd bRhaNatvAc ca yad brahmaM paraM viduH One who is great and makes others great is Parabrahma. It is also stated in the Sruti: atha kasmAd ucyate brahma bRMhati bRMhayati ca What is Brahman? Brahman is one who is great and who makes others great. The impersonalists accept that the words sattA (existence) and Ananda (bliss) mean the same, but such logic is inconsistent. The literal meaning of the word sattA (existence), being a statement of the existence of the Supreme Being, indicates that all sages and saints are attracted to Sri KRSNa. In the Sruti it is said: “sa deva saumya idam agram AsIt – O Saumya, before the creation, only the eternal form (sat-svarUpa) of BhagavAn existed.” BhagavAn, whose intrinsic form and nature are eternal, has both complete bliss and complete attraction. Thus, it is certain that the word kRSNaH in this first verse of Brahma-saMhitA is a noun and the other words are adjectives. The impersonalists use the analogy of the tree, but in the phrase vRkSa-taruH, there is no relationship of noun and adjective since both words refer equally to “tree.” Therefore, the impersonalists’ statement that sattA and Ananda have the same meaning is completely irrational. The verse from the Gautamiya-tantra is explained thus.

OBJECTION 3 : Srla NArAyaNa MahArAja says that Srila PrabhupAda’s work is unfinished <font color="red"> because he did not provide us with intimate rasika literature and methods of rAgAnuga-sAdhana.</font color> Srila PrabhupAda described his unfinished work as the fact that varnasrama-dharma had not yet been established in his Society, that sets of his books had not yet been placed in every home, that people were still going hungry within ten miles of ISKCON temples, that the Lord’s holy name had not yet been heard in every town and village, etc. This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by <font color="red"> His Grace Badri-nArAyaNa</font color> Prabhu. The following article will examine, one by one, the points madein that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION. REFUTATION 3 The conception that the primary reason for Sri Caitanya MahAprabhu’s appearance in this world is to spread the yuga-dharma, nAma-saNkIrtana in every town and village, has been said to be external and incidental by Srila KRSNadAsa KavirAja in his Sri Caitanya-caritAmRta: “Just as these desires are the fundamental reason for KRSNa’s appearance whereas destroying the demons is only an incidental necessity, so for Sri KRSNa Caitanya, the Supreme Personality of Godhead, <font color="blue"> PROMULGATING THE DHARMA OF THE AGE IS INCIDENTAL </font color>.” (Sri Caitanya-caritAmRta, Adi-lIlA 4.36–37 ) “The Lord came to propagate sankirtana. <font color="blue"> THAT IS AN EXTERNAL PURPOSE</font color> , as I have already indicated.” (Sri Caitanya-caritAmRta, Adi-lIlA 4.102 ) From this evidence it is understood that Sri Caitanya MahAprabhu does not personally establish the yuga-dharma. Rather, this function is performed by Mahä-ViSNu who is present along with all other avatAras within His body, just as the killing of demons is not performed by KRSNa, but rather by MahA-ViSNu, who is present within Him. If Srila Prabhupäda’s primary work was to establish varnasrama-dharma, he would be relegated from his true position of being the servant of the mission of Sri Caitanya Mahäprabhu or RAdhA-KRSNa, to being the servant of MahA-ViSNu.

OBJECTION 3 : Srla NArAyaNa MahArAja says that Srila PrabhupAda’s work is unfinished because he did not provide us with intimate rasika literature and methods of rAgAnuga-sAdhana. Srila PrabhupAda described his unfinished work as the fact that varnasrama-dharma had not yet been established in his Society, that sets of his books had not yet been placed in every home, that people were still going hungry within ten miles of ISKCON temples, that the Lord’s holy name had not yet been heard in every town and village, etc. REFUTATION 3 : Although the establishment of varnasrama-dharma is part of the KRSNa consciousness movement, it is an external objective, whereas the progression into the higher realms of bhakti is the vital and internal objective of SrIla Prabhupäda and his mission. Both of these points are evident from the following coming statements: “The kRSNa consciousness movement is therefore very much eager to reintroduce the varNASrama system into human society so that those who are bewildered or less intelligent will be able to take guidance from qualified brAhmaNas.” (Srimad-Bhägavatam10.8.6) “Simply by following the rules and regulations of the varnasrama system one can worship ViSNu. ViSNur ArAdhya... nAnyat tat-toSa-kAraNam. There is no alternative to satisfy Him. This is an authorized statement. But Caitanya Mahäprabhu said, eho bAhya, Age kaha Ara, ‘ THIS IS EXTERNAL. THIS IS NOT A VERY IMMPORATANT THING .’” (Lecture in New VRndAvana: <font color="blue"> May 23,1969 </font color>)

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) Asan varNAs trayo hy asya gRhNato ’nuyugaM tanUM Suklo raktas tathA pIta idAnAM kRSNatAM gataH bahUni santi nAmAni rUpANi ca sutasya te guNa-karmAnurUpANi tAny ahaM veda no Jana Srimad-BhAgavatam (10.8.13, 15) Such is the constitutional nature of Sri KRSNa; He is the embodiment of happiness and His very nature is the topmost transcendental bliss. Many meanings can be derived from this name. The verbal root bhU, found in the verse at the bottom of the previous page, refers to existence. The meaning can also be taken in this context as “attraction.” In the GautamMya-tantra, the word bhU has been accepted as a statement of existence. For example, both syllables of the Sanskrit word ghaTa, which refers to a narrow-mouthed waterpot, are required to distinguish it as the word that refers to “waterpot.” Thus, when we say ghaTa, it is understood that we are referring to a waterpot. Although the word paTa (cloth) differs from ghaTa by only one syllable, it is completely distinct from the word ghaTa and the object referred to by ghaTa. Similarly, in the present context, bhü and sattA can only proclaim the all-attractiveness of Sri KRSNa. Furthermore, nirvRtti can only be taken to mean “bliss” (Ananda). The two words together (tayor aikyam) give a distinct meaning, according to the grammatical rule of giving preference to the composite meaning when two words refer to the same subject. This is the etymology of the word kRSNa. Tayor aikyaM paraM brahma: When combined, the words for undivided existence (sattA) and unbroken bliss (Ananda) indicate that Parabrahma, who is supreme in every possible way and who is the greatest of the great, is called KRSNa. But here, taking the verbal root kRS as meaning “attractive,” and taking Na as Ananda, one should understand that the description of their inseparable nature has been given in the mood of relation between cause and effect, and not by the grammatical rule of taking them as referring to the same subject.

Dear Gaurasundara Prabhu, dandavat pranama, in two weeks I am again in England. Until than you can write an Email to Gour Goovinda Gaudya Math in 32 Handsworth Wood Rd. Birmingham Email gourgovinda@homail.com and say that anadi krishna dasa told you that an Indian devotee, which is disciple of Srila Gour Govinda Maharaja, is still there, and you would like his Email address as well as the Email address from Raghunata Bhata dasa, the disciple of Srila Gour Govinda Maharaja that usually comes for Sunday feast from Manchester. You can also get in contact with Srila BV Damodara Maharaja bvdamodar@purebhakti.com who was previously a disciple of Srila Gour Govinda Maharaja, previously known as Radhannatha dasa. I know him as Radhanath das Prabhu personally, last year in Vraja mandala Parikrama and this year in Germany I had his personal association. Some of his comments on Srila Gour Govinda Swami And Sripad Bhaktivedanta Narayana Maharaja >Offering pranam to the lotus feet of Hari, Guru and > Vaisnavas, I wish to submit for their pleasure, this > brief summary of my experience with Srila Gour > Govinda Maharaja, and his transcendental > relationship with Srila Bhaktivedanta Narayana > Maharaja. > > I had the good fortune to stay with Srila Gour Govinda Maharaja almost continuously from mid 1994 up until his departure in early 1996. Several times, the topic of Srila Bhaktivedanta Narayana > Maharaja was raised. > > In June and July 1995, I was with a group of his disciples and well wishers who were collecting funds in Singapore and Malaysia for the completion of the Bhubaneswar project. While in Kuala Lumpur, I had the good fortune to meet two disciples of Srila Prabhupada, who were at that time inspired by the teachings of Srila Bhaktivedanta Narayana Maharaja and were serving him there. I was impressed by their devotion and faith in him. > > After some weeks, Srila Gour Govinda Maharaja arrived in Singapore, en route to America for his > preaching tour. At that time he was staying in a hotel, so we all got the chance to get his darshans during his stay. > > At the end of his class, I asked: "Srila Gurudeva, many people are leaving Iskcon and going to Srila Narayana Maharaja, what is your opinion of that?" He immediately took on a very grave tone, and pointing his finger at me, he loudly exclaimed: "What is the meaning of Iskcon, and who is a member of Iskcon? Iskcon means the Internacional Society for Krishna Consciousness, and that devotee who is 100% Krishna conscious, he is a true and actual member of this society. You are thinking Iskcon and non-Iskcon, but this has no place in vaisnavism. If you get the chance for his association, you should definitely run there." Commentary from Gopaldas (in this forum): And the moon is made of green cheese.

Dear Madhav Prabhu, Dandavat pranama although I would like to call you bhaiya, I think you too are my Prabhu. Would you please give a translation word for word for your quote, please? aapaki post se muze bahut khushi hoti hai. ye achchha hai ki aap yaha.n likhate hain. kripa kara ke aapa ke naam ke bareme.n kahiye. ye anadi shabda aadi shabda ka virudhdha shabda hai, ki hindi ka anadi shabda - jaise rajkapoor ka anadi film thaa - vo shabda hai? kitna sundar likha hai tulasidas ji ne, jo aapane bataayaa: ISvara aMSa jiva avinASi, cetanA amala sadA sukha rASi

Regarding the Sri RAma-carita-mAnasa by Tulasi dAsa: Objection 2 states that the Sri Ama-carita-mAnasa nasa by Tulasi dasa is tinged with impersonalism. Let us read Srila PrabhupAda’s opinion: “This is a verse composed by a GREAT DEVOTEE, Tulasi dAsa. He was a devotee of Lord RAmacandra.” (Montreal: August 30, 1968) “So he became a GREAT DEVOTEE of Rama, Tulasi dAsa. His book, RAma-carita-mAnasa “Thinking Always of Rama,” is a very famous book, and it is the only IMPORTANT LITERATURE in the Hindi language: RAma-carita-mAnasa.” (New York: April 12, 1969) TulasI dAsa is respected by all VaiSNavas of all sampradayas. It is true that many speakers of his book are tinged with mAyAvAda, as are many speakers of the Srimad Bhägavatam. This does not mean, however, that the Sri RAma-carita-mAnasa of Tulasi dAsa is contaminated by mAyAvAda. Tulasi dAsa has written: ISvara aMSa jiva avinASi, cetanA amala sadA sukha rASi The living entity, who is forever conscious and full of bliss, is eternally an indestructible part and parcel of the Supreme Personality of Godhead. This verse is diametrically opposed to mAyAvAda. There is not even one verse of a bona fide translation of Sri RAma-carita-mAnasa which has the slightest tinge of mAyAvAda.

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) Furthermore, the following verse exclusively describes Sri KRSNa, and cannot be applicable to anyone else: kRSir bhU-vAcakaH SAbdo NaS ca nirvRtti-vAcakaH tayor aikyaM paraM brahma kRSNa ity abhidhIyate MahAbhArata (Udyoga-parva 71.4) The word kRS is the attractive feature of the Lord’s existence, and Na means spiritual pleasure. When the verb kRS is added to Na, it becomes KRSNa, which indicates the Absolute Truth. The verbal root kRS indicates all that exists (bhU-vAcaka), and Na indicates attraction that negates everything else (nirvRtti-vacaka). The combined form of these two is Sri KRSNa. In the Gautamiya-tantra – one of the SAtvata-tantras, which are all primarily concerned with the worship of Sri KRSNa – there is a similar verse in the description of the eighteen-syllable mantra (2.60): kRSi-Sabdasya sattArtho NaA cAnanda-svarUpakaH sukha-rUpo bhaved AtmA bhAvAnandamayas tataH The word kRSi indicates “existence or truth,” and Na refers to the embodiment of natural bliss. The combined meaning is “one whose existence is characterized by bliss” or “one who attracts all and bestows bliss upon them.”

There is also little doubt that Srilla BV Svami PrabhupAda desired all his followers to study the books of the GosvAmis as they became qualified. rUpa-raghunAtha-pade haibe Akuti kabe hAma bujhaba se yugala-piriti When shall I become very eager to study the books left by the six Gosvamis, taking shelter of rUpa-raghunAtha-. ? Then I shall be able to understand the conjugal pastimes of RAdha and KRSNa (yugala-piriti). (Sri Caitanya-caritAmRta, Madhya-lilA 25.271) PS One should first learn the meaning of anugatya, and than talk about following. Srila Gour Govinda Maharaja cannot give anymore personal direct guidance.

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) Sri kRSNa’s supremacy is also pointed out through His endless qualities. For example, Sri GargAcArya has said: Asan varNAs trayo hy asya gRhNato ’nuyugaM tanUM Suklo raktas tathA pIta idAnAM kRSNatAM gataH bahUni santi nAmAni rUpANi ca sutasya te guNa-karmAnurUpANi tAny ahaM veda no Jana Srimad-BhAgavatam (10.8.13, 15) O Nanda MaharAja, your son has many qualities and activities, in accordance with which He has many names at different times. This is known only to me and to no one else. In every yuga He appears in different incarnations, and now He has appeared as KRSNa. All the incarnations who have appeared since the beginning of the creation, such as Sukla, have come within KRSNa (idAnIM kRSNatAM gataH); that is, all incarnations have combined together in KRSNa. Therefore KRSNa’s superiority is revealed by His status as the actual agent. All the avatAras are only forms of KRSNa. From the verse beginning bahUni santi nAmAni rUpANi, it is understood that all names and forms are names and forms of KRSNa. Thus, His distinguishing uniqueness is also proven by His qualities.

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) In this way the specific glories of the name of KRSNa have been highlighted. In the present verse also, Brahmaji has offered prayers to Sri KRSNa by the name Govinda. Govinda is Sri KRSNa Himself – the protector of cows, gopis, cowherd boys and all the residents of Vraja. To illuminate this special quality of His, He has been called Gavendra, Lord of the cows. KRSNa’s supremacy is proven by the logic of giving free rein (mukta-pragraha-vRtti) and solid evidence from scriptures. Adjectives such as ISvara in the first verse also specifically confirm this point. Mukta-pragraha-vRtti, or the logic of giving free rein, is the process of deriving all possible meanings of a word or, in other words, taking the derived meanings of a word to their utmost limit. Applying this process to names of Sri KRSNa establishes His supremacy.

Govardhana-puja also took place in this month. All the Vrajavasis worshiped Giriraja Govardhana and performed Annakuta Mahotsava. Seeing this, Indra became very angry, created torrential rain, and Krsna cut his pride. In this month, Indra came and worshiped Krsna after his pride was cut, all the demigods performed kirtana, and Krsna received the name Govinda. Saradiya rasa-lila was also performed in this month. As stated in Srimad Bhagavatam: sri-badarayanir uvaca bhagavan api ta ratrih saradotphulla-mallikah viksya rantum manas cakre yoga-mayam upasritah ["Sri Badarayani said: Sri Krsna is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency."( Srimad-Bhagavatam 10.29.1)] Although, Krsna is Bhagavan, although He is atmarama (taking pleasure within) and aptakam (fully satisfied), in this month He became inspired by the beauty of the Vrndavana forest. There, in the middle of the night, He left his home and took shelter of Yogamaya: drstva kumudvantam akhanda-mandalam ramananabham nava-kunkumarunam vanam ca tat-komala-gobhi ranjitam jagau kalam vama-drsam manoharam ["Lord Krsna saw the unbroken disk of the full moon glowing with the red effulgence of newly applied vermilion, as if it were the face of the goddess of fortune. He also saw the kumuda lotuses opening in response to the moon's presence and the forest gently illumined by its rays. Thus the Lord began to play sweetly on His flute, attracting the minds of the beautiful-eyed gopis."(Srimad-Bhagavatam 10.29.3)] He began to play on His flute, and the flute sound entered the hearts of the Vraja gopis. They became mugdha, completely bewildered and, forgetting everything else, they ran into the forest to meet with Him. In this month, the gopis who were locked inside their homes were brought to Krsna by a very strong viraha-tap, fire of separation from Krsna. By this viraha-tap, any imperfection in the moods of those who did not yet have sufficient association with the nitya-siddha gopis was completely burned away. By deeply meditating in intense separation they at once met with Krsna in their hearts and embraced Him. These sweet pastimes took place in this month.