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Getting Beyond Narayana - Sahajiyaism

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The Crippling, Insuperable Sahajiyaism of an Infant Class Vaishnava




June 28, INDIA (SUN) — An Open Letter to the disciples, grand-disciples, appreciators and aspiring followers of His Divine Grace Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaja.


In response to a letter regarding the travesty of misrepresentation of Srila Bhakti Rakshak Sridhar Dev-Goswami and requests that I clarify the position of Srila Guru Maharaja and His Divine Grace Srila Bhakti Sundar Govinda Dev-Goswami Maharaja for their bonafide followers especially concerning studying, translating and publishing confidential literature such as Ujjval Nilamani, Gita Govinda etc.


This gentleman and his followers isolate quotes from context making mountains out of molehills to justify deviating from the line of Srila Saraswati Thakur but all things considered, the most telling counter-argument is that the person whom Srila Saraswati Thakur proclaimed "represents me fully" Srila Bhakti Rakshak Sridhar Dev-Goswami did not even read such literature himself. Srila Guru Maharaja reveals, "...we have not gone through the higher teachings of Rupa Goswami — this Ujjval Nilamani and others…."



"Srila Guru Maharaja has seen the result in Srila Saraswati Thakur's senior disciples and their followers — how they fell down — therefore he was even stricter, ‘you may be qualified but still you cannot do that.' That was Srila Guru Maharaja's opinion." — Srila Govinda Maharaja


In the time of Srila Saraswati Thakur there was one Ramdas Babaji whom the people of Braja Mandal considered to be a siddha-mahatma. He chanted three lakhs of Krishna-nama daily (192 rounds) incessantly engaged in hearing and explaining Goswami literature, strictly observed all of the aspects of Vaishnava sadachar (behavior and practice) and was known to be of impeccable character.





When Srila Saraswati Thakur concluded the Braja Mandal Parikrama he dashed his palm against his forehead lamenting, 'I have just toured the whole of Vrindavan and I am so unfortunate I could not find a single Vaishnava!' His followers were perplexed, 'What about Ramdas Babaji?' His response was even more shocking, 'He may be considered as a beginner with admission in the infant class.' Who is considered unanimously to be a
[to have achieved perfection] … Bhaktisiddhanta Saraswati Thakur told he has got admission into the primary class (
) — and not only at that time but later in Patrika, in writing he told that — in Gaudiya Patrika. And we are trained accordingly and consciously — not blind faith. He explained to us what is what. And we try to follow his direction. And we have also come to such conclusion. — Srila Sridhar Maharaja</SPAN>




If someone chanting three lakhs, absorbed in Goswami literature, strictly observing Vaishnava sadachar and of impeccable character is in the infant class, then what are we? Spiritual embryos — at best.


How shall we determine who is a substantial Vaishnava and who is a charlatan? Srila Guru Maharaja says, "One who has got recognition from a Vaishnava is a Vaishnava." Srila Guru Maharaja got such recognition from Srila Saraswati Thakur and Srila Swami Maharaja Prabhupada and other senior Godbrothers. Whom you refer is not only lacking certification but is a great offender to the lotus feet of Srila Guru Maharaja (Srila Bhakti Rakshak Sridhar Dev-Goswami). Additionally, he is adulterating the worldwide Krishna consciousness movement with sahajiyaism under the guise of 'Gaudiya Math.' Without authority, he is translating, commenting upon, and distributing confidential literature forbidden by Srila Saraswati Thakur.


In deference to his spiritual connections formal respect has been shown but for the edification of the aspiring devotional community a spade must be called a spade and sahajiya must be identified as sahajiya. And this is not only sahajiyaism but it is textbook sahajiyaism. According to Srila Guru Maharaja "one who thinks that A is B or B is A commits the worse kind of error." It is a perverted reflection of the highest thing and symptomatic of the worst type of ignorance. It is ontologically upside down lacking even trace amounts of spiritual substance. To imitate lower things would be preferable. It is Srila Guru Maharaja's opinion that imitationists are more dangerous than oppositionists. Even the fallen are in a better position, "Who is better off, a poor man or a thief? A poor man or one who has false wealth (counterfeit currency)?"


What is sahajiya? In a word: imitation. And sahajiyas are those whom counterfeit spiritual substance. They are busy with the reflection, not the substantial thing. They formally accept everything but want easy entrance into the higher plane. In a short time they want to climb the peak of the mountain; overnight they want to become gopis. The sahajiya guru gives the impression that he has achieved an exalted stage of devotion but according to Srila Guru Maharaja not only are they lacking in substance but, "are born offenders" because they envy actual devotees of Krishna. They covet their devotion but are not prepared to pay the price (self-sacrifice — atma-samarpanam).


This gentleman and followers claim that the prohibitions of our guru-varga are "instructions for neophytes," implying they are substantial devotees. Their personified antithesis is Srila Sridhar Maharaja who, though supremely qualified, even in his nineties declared emphatically, "I am a student. The healthy wholesome position is that of a student. Everyone should try to remain a student for eternity. Mahaprabhu Himself does not say that he is perfect; no Goswamis have claimed that they are perfect — what is this!"


Wayward followers of Srila Swami Maharaja Prabhupada, frustrated with the utter simplicity and purity of his teachings and lacking a personal dynamic in their own spiritual life are being duped by a quisling impersonating a disciplic descendent of Srila Saraswati Thakur. From the dregs of misconception, they have catapulted into "gopi-dom" via his specious "mañjari-bhava." Incidentally, "mañjari-bhava," the codeword of prakrta-sahajiyas, is found nowhere in the works of the Goswamins, Narottam, Vishwanath or Bhaktivinode — it is only in sahajiya writings. [Rupa Goswami uses the term bhavollasa-rati — once.] It is a voyeuristic projection into madhura-rasa, a misconception pregnant with implications. Neophyte devotees are impressed by an ostentatious display of the details of madhura rasa and its jargon; however, it is beyond their capacity to assess any actual spiritual substance. While a counterfeiter must be familiar with the superficial details of the substance he imitates, no matter how much his replica may look like the real thing, and dupe the unsuspecting, it has no backing from the treasury and is therefore not only worthless but also illegal. Possession and distribution are punishable crimes. Srila Guru Maharaja's example is apposite: billboards may hype "rasik" but if a qualified auditor examines their books he will discover they are bankrupt.


Numerous transgressions and examples of skewed siddhanta corroborate this point. To suggest that Srila Saraswati Thakur's sacred credo, pujala raga patha (always keep the path of raga-marga above as worshipful) constitutes mere "instruction for neophytes" is egregious ignorance. It is insulting to Prabhupada Srila Saraswati Thakur and the rupanuga guru-varga. Additionally, it betrays a fundamental misconception with regard to the proper method of approaching even the outskirts of the Supreme Reality, what to speak of its interior. Sahajiyas say, "Brahma Samhita so much supports Mahaprabhu's position that we suspect that it is written by him." Sahajiyas say, "Prema-vivarta so much supports Bhaktivinode Thakur's position that we suspect that it is written by him." These unwitting sahajiya-wannabes opine, "pujala raga patha gaurava bhange so much supports Sridhar Maharaja's position that we suspect that it is written by him."


To be perfectly honest Bhaktisiddhanta Saraswati Thakur also held some suspicion about Srila Sridhar Maharaja's conceptions. When he read his Bhaktivinode Viraha Dasakam and the sloka that weighs, assesses, and quantifies the ontological positions of Mahaprabhu, Swarupa Damodar, Rupa and Sanatan, Raghunath Das, Krishna Das Kaviraja Goswami, Jiva Goswami, Baladeva Vidyabhushan Prabhu, Brahma, Shiva, Sukadeva, Uddhava and identifies Bhaktivinode Thakur's gift to the world (radha-daysam), so perfect was his representation that authorship came into question: "He has not written this, Bhaktivinode Thakur has written this through him!" And it is Srila Sridhar Maharaja who underscores the deep significance of this as the tenor of Srila Saraswati Thakur's life and teachings:

pujala raga patha gaurava bhange

mattala sadhu jana visaya range

"The path of Raga Marga shall always remain high above as worshipful and we shall devote our full energy in this plane in service to Their Divine Domain and the servitors therein."


According to Srila Guru Maharaja this is the motto of Srila Saraswati Thakur (composed upon the occasion of the inauguration of the Bagh Bazaar flagship Gaudiya Math): "That is his instruction, all through, not only temporarily, but throughout. Don't be a disbeliever, very eager to see the final result." It perfectly echoes the sentiments expressed by Srila Raghunath Das Goswami, the prayojana tattva acharya (the one who identifies our ultimate aspiration or service target — radha dasyam):


sakhyaya te mama namo'stu namo'stu nityam

dasyaya te mama raso'stu raso'stu satyam


We eternally worship intimacy while our focus is upon service. Intimate dealings will come out of a genuine service necessity, not wishful thinking. Stick to lower duty; promotion is inevitable. Srila Sridhar Maharaja warns, "Whenever we shall try to hear about the madhura rasa service, we shall always keep in our mind this sloka of Das Goswami; this mantram will protect us." This is the consistent position of Srila Saraswati Thakur and his bona fide followers. Therefore Srila Saraswati Thakur concluded, "He will not sell my things in a black market very cheaply." Srila Guru Maharaja's expounds this position perfectly in the transcriptions that follow this letter: "" and "" wherein he reveals,</SPAN>





The self-deluded attempt to refute this countering, "Sridhar Maharaja doesn't mean what he is saying." This reminds me of Srila Guru Maharaja observing, "Kaviraja Goswami has dealt with madhura-rasa in Chaitanya Charitamrta in such a way that it cannot be misunderstood — and still it is misunderstood." Any simple hearted, aspiring servitor, with modest aspirations (natural growth — not artificial ripening — deserve, then desire) will hear Srila Guru Maharaja and clearly understand what is what. If someone chooses, for whatever reason, to exempt themself, ignoring the cautions of Sukadeva Goswami, Raghunath Das Goswami, Bhaktisiddhanta Saraswati Thakur and the modern day rupanuga-acharya Bhakti Rakshak Sridhar Dev-Goswami, they are committing spiritual suicide. Most telling of all is that Srila Sridhar Maharaja himself did not even read such literature:</SPAN>





We could just stop here and rest our case. But this gentleman and his followers are not only deluding themselves but misguiding others into circumventing Srila Swami Maharaja Prabhupada, Srila Guru Maharaja and Srila Saraswati Thakur, so we offer a few additional observations.

Srila Guru Maharaja suggests an explanation as to how such situations arise:</SPAN>





Especially the aspiring Western devotional section is easily duped by pretense. Saraswati Thakur explains why [Prakrta Rasa Shatadushani: 100 Flaws of Sahajiyaism]:

vaidha-bhakta-jane kabhu raganuga jane na

komala-sraddhake kabhu rasika to' jane na [61]

It is beyond the capacity of neophyte practitioners to recognize an actual raga-bhakta. Those who are spiritually weak, whose faith is not yet firm and deeply rooted cannot know who or what is a rasik vaishnava. To extol the virtues of hearing from a "rasik Vaishnava" to a group of neophyte devotees amounts to nothing more than self-promotion and fraud.

anartha na gele sisye jata-rati bole na

anartha-visistha sisye rasa-tattva bole na [59]

Without the removal of anarthas, attachment (rati) cannot blossom in the disciple. So a disciple infested with anartha is never instructed in rasa-tattva.

asakta komala-sraddhe rasa-katha bole na

anadhikarire rase adhikara deya na [60]

Rasa-katha is not for those who are spiritually weak or whose faith is not firm and deeply rooted. The unqualified have no rasa-adhikara (capacity to taste rasa).

Furthermore it is incongruent with a genuine rupanuga guru to give rasa-siksa to the unqualified:

adhikara avicara rupanuga kore na

anartha-anvita dase rasa-siksa deya na [55]

True followers of Rupa Goswami never ignore the disciple's qualification or lack of qualification (adhikara). A disciple infested with anarthas should never be given rasa-siksha. To violate this principle is spiritually illegal.

The inversion being, a self-styled "rasik-guru" who ignores the lack of qualifications of his disciples and gives them rasa-siksha is unqualified himself and has deviated from the line of Rupa Goswami. According to Srila Saraswati Thakur this sort of imitation comes from attraction for pratishtha (i.e. coveting the name and fame associated with being a rasik). It has become glaringly apparent that not only is the intended audience ineligible but the translator/commentator himself is disqualified. Such a transaction is the mutual appreciation of cheater and cheated, the blind leading the blind (folie à deux). His publications merely represent the latest acquisition of the Sahajiya Library in the Museum of MisConception.

When asked when is it appropriate to think of guru and disciple in terms of swarupa and meditate upon the songs and slokas of the siddha plane, Srila Guru Maharaja answered that the minimal requirement is the stage of ). This is an exalted level of spiritual attainment, the stage that immediately precedes Krishna-prema. If one has not achieved bhava-bhakti there is not even the remote possibility that they are a rasik.

jata-bhava na hoile rasika to' haya na

jada-bhava na chadile rasika to' haya na [23]

Without the awakening of bhava there is no possibility that one is a "rasik Vaishnava." If mundane emotions have not been completely given up one cannot be an actual "rasik." In addition to twenty-four hours absorption in Krishna consciousness (even during sleep) one of the symptoms of bhava-bhakti is mana sunyata (the absence jealousy, envy) it is the antithesis of the ego that disallows one from appreciating the higher Vaishnava while compelling one to repeatedly offend him.

Goswami and his bonafide followers. Sometimes Srila Guru Maharaja would say that before he gives an answer, in addition to scanning the entire Vedas, Puranas etc., Goswami literature, advice of the Mahajanas, the teachings of the rupanuga guru-varga including, most prominently, Bhaktivinode Thakur and Srila Saraswati Thakur, "I take my stand on spiritual common sense." To prematurely embrace the siddha plane (as in siddha-pranali) means in an extreme state of denial one must ignore ones own blatant disqualifications. While the "scent of a beast lingers" can we seriously entertain the prospect that we are qualified to hear of God's sex life? Are we ready to scrutinize the names, forms, qualities and erotic pastimes of Krishna's harem (as in the Ujjval Nilamani)?

The scripture says that you won't get raga-bhakti performing vaidhi-bhakti perfectly for ten million (10,000,000) lifetimes (janma koti sukrtair na labhyate). To what Brahma, Shiva, Suka, Uddhava, Lakshmi aspire we shall achieve overnight because we have been absentmindedly mumbling some semblance of Krishna-nama for 20-30 years? We will vault the Viroja river, bypass Vaikuntha, Ayodhya, Dwaraka and Mathura, hop, skip and jump upon the heads of Brahma, Shiva and Uddhava, rush in and crash the gate to Krishna's harem? A suicidal delusion. The angelic fear to traverse that divine soil knowing that it is all guru — superior stuff to one's own existence (vaikunthera prthivy adi sakala cinmaya).

Krishna-lila is the exclusive domain of the highest section of liberated souls. Even if this gentleman and his followers were "liberated souls" what are the odds that they are Krishna-bhaktas, qualified to enter Vrindavan and Krishna-lila? According to the scriptures — ten million to one (koti mukta madhye ‘durlabha' eka krsna-bhakta — 10,000,000 to 1). Are the reading, translation, publication and distribution of the most confidential literature in existence really, truly out of a genuine service necessity or is it something else?</SPAN>





Sometimes people ask incredulously, "Then why were these books written?" For whom are books on gynecology written? Gynecologists. Who are the books on rasa tattva meant for? Rasiks. Who are rasiks? Those who have achieved minimally bhava-bhakti: bhava-ankura — the blossoming of Krishna-prema (bhakti-lata bija—seed; bhava—blossom; prema—fruit). When someone suggested nishta as a qualification Srila Guru Maharaja's answer was, "No, no — nistha nothing!Ruci is somewhat safe…" And what is ruci: "Proper ruci is to be traced after nistha: 24 hours a day — incessant Krishna consciousness." "One can even fall from swarupa-siddhi... Only vastu siddhi [posted in lila] is guaranteed." And according to Srila Guru Maharaja a genuine Vaishnava will never feel that he has achieved anartha nivrtti (which precedes nistha, ruci, asakti, bhava, prema). What then shall we conclude? Krishna-prema is not a thing of this world (akaitava krsna-prema, yena jambunada-hema, sei prema nrloke na haya).

I once posed a similar question to Srila Guru Maharaja, "If Srila Saraswati Thakur forbade his followers from reading Ujjvala Nilamani, Gita Govinda etc. and you and Srila Swami Maharaja are among his exalted followers, then who can read these books?" Guru Maharaja laughed, chiding,</SPAN>





Much is made of the following remarks of Srila Saraswati Thakur. Having concluded his Braja Mandal Parikrama Srila Saraswati Thakur revealed, "Do not think that asta-kaliya-lila smaranam is the property of the sahajiyas. Actually it is our affair. We must retrieve it from the hands of the sahajiyas." This gentleman and his followers believe Srila Saraswati Thakur's life's work should be adjusted to conform to this statement rather than vice-versa. "Srila Saraswati Thakur shed a hundred gallons of blood showing what madhura rasa is not"; the Prakrta Rasa Shatadushani — 100 Flaws of Sahajiyaism — is comprised of one hundred "No!"s but they purport this single remark cancels a lifetime of emphasis to the contrary.</SPAN>





vt is one thing to "know that such a transcendental ideal exists" quite another to dive into the details. Blinded by ulterior motive, under the influence of the false logic of accepting half a hen, they fail to realize that the cautions he attached proved prophetic; this is precisely what happened.

In his last days, a few months before his departure from this world, he would hear the songs of asta-kaliya-lila of Bhaktivinode Thakur, Narottam Thakur etc. sung by Srila Bhakti Vichar Jajavar Maharaja. But some of Srila Saraswati Thakur's senior disciples (not neophytes) mistook these remarks as license to culture the details of madhura rasa in Ujjval Nilamani, Gita Govinda etc. One by one they succumbed to sahajiyaism, ultimately losing their faith in Srila Saraswati Thakur, even challenging his legitimacy and disconnecting from him. Over this very issue, Srila Saraswati Thakur's own mission Sri Gaudiya Math became polluted with sahajiyaism. It culminated in the successor acharya engaging in sexual relations with various "advanced lady disciples" in the name of gopi bhajan.</SPAN>





Srila Bhakti Sundar Govinda Dev-Goswami Maharaja concurs:</SPAN>











Srila Guru Maharaja is "even stricter" than Srila Saraswati Thakur:</SPAN>







Therefore he is the Guardian of Devotion.

Incidentally, Srila Keshava Maharaja must be turning over in his samadhi for there are two things he despised: mayavada and sahjiyaism. It is especially humiliating and painful when betrayal comes from someone within your own ranks (sampradaya, family) invoking one's name as the sanctioning agent. Not unlike this gentleman, Srila Keshava Maharaja's own brother became the further embarrassment of Sri Gaudiya Math as the next acharya continuing the infestation of prakrta sahajiyaism into Sri Gaudiya Math. Reading and studying Ujjval Nilamani, Gita Govinda etc. he concluded he had achieved his "mañjari-swarupa" and would dance in "gopi-bhava" before the Deities of Gaura-Gadadhar. Srila Keshava Maharaja vented his outrage, "What is this nonsense? This is not a whorehouse!"

It is no wonder Krishna's guru-rupa Gauranga Mahaprabhu withdrew His sanction from the Gaudiya Math to distribute His consciousness around the world. Many wonder, "What happened to Gaudiya Math? Everything was going so well and then it all went to hell. How did they become so deviated?" Now we know. The aftereffects of such deviation are documented in Gita as well as the Bhagawatam — nothing less than the destruction of the sampradaya (parampara nasta; kalena nasta pralaye). What Srila Saraswati Thakur spoke was the truth no doubt but it became mutilated by the temperament and ulterior motives of the receivers (paramparyena, prakrta vaicitryad).

It would take a pure and simple hearted Vaishnava exclusively dedicated to the order of his guru (Srila Saraswati Thakur) sacrificing himself to the extremes of self-forgetfulness and empowered by Nityananda Prabhu, namely His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, to reestablish the flow of Divine mercy and inundate the world with Krishna consciousness. And in the aftermath of his departure Srila Bhakti Rakshak Sridhar Dev-Goswami revealed the full wealth of the Rupanuga Sampradaya in the line of Bhaktivinode Thakur and Srila Bhaktisiddhanta Saraswati Thakur.

Have they forgotten Mahaprabhu's determination, "There is only one Ramananda." He told Pradyumna Misra, "I don't know any Krishna-katha; it will be best for you to hear from Ramananda." Incidentally, Ramananda is the only one mentioned by name in Chaitanya Charitamrta as being a rasik; this indicates a particular uncompromising standard. According to Mahaprabhu,





Unless of course one wishes to include his proxy Srila Sridhar Maharaja whom Srila Saraswati Thakur renamed, "Ramananda Das" as overt recognition of Srila Guru Maharaja's unique capacity to represent Ramananda Raya (after all his ontological method is gleaned from Ramananda Samvada). And that vaibhava of Ramananda Raya, and perfect representative of Srila Saraswati Thakur, forbids premature hearing of rasa-katha.

When Nimai Pandit announced his desire to manifest devi-bhava, in a dramatic performance at the house of Candrashekhar, he stated the prerequisite to be an audience member was complete sense control (jitendriya, dhira); the same qualification for hearing the rasa-katha of Radha Krishna's erotic pastimes. Srivas Thakur and Advaita Acharya (Narada and MahaVishnu) were crestfallen, considering themselves unfit, lamenting,</SPAN>





The hallmark of devotion is considering oneself unfit, unqualified. When moved with deep devotion Srila Saraswati Thakur meticulously suppressed any emotion. Yet sometimes he would cry uncontrollably when venting his service aspiration (ashabharair amrta sindhu-mayaih kathañcit). Those who are immediately adjacent to madhura rasa (i.e. Uddhava et al.) having assessed its profundity, desire the least position in that soil (asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam). Mahaprabhu himself aspires for an atomic presence in that plane (sthita-dhuli-sadrsam vicintaya) and Prabhodananda Saraswati considers the very direction in which Srimati Radharani appeared to be close enough and utterly worshipful (tasyah namo 'stu vrsabhanu bhuvodise 'pi). The evidence of their conceptual depth is proportionate to the degree of vented negativity. Devotion is measured by its inverse (depth of hankering, finding oneself in want) not ostentatious displays of achievement. A maturing girl will shyly conceal her developing feminine attributes: "At the rise of genuine prema, jiva hides her own glory and strives for Krsna-bhajan." — Srila Saraswati Thakur.

One of our sannyasis used to visit this gentleman at Keshavaji Gaudiya Math in Mathura and Devananda Gaudiya Math in Nabadwip Dham. I wanted to know from Srila Guru Maharaja if he approved because until my asking his silence gave me pause. He spoke in no uncertain terms, that this renegade disciple/sannyasi of Srila Keshava Maharaja was the perpetrator of offenses to him personally (with full knowledge of whom he was offending). With a pained look upon his lotus face Srila Guru Maharaja shared, "He abused me in a very nasty way. Therefore, I stopped my publication [Gaudiya Darshan] and withdrew all association." These words are still ringing in my ears.

The naive counter, "but he has so much appreciation for Srila Guru Maharaja." With regard to his mission's annual charade celebrating Srila Guru Maharaja's Vyas Puja etc. I invoke the Gaura Kishore Das Babaji Maharaja clause: "Get some cow dung and cleanse the place!" To paraphrase an axiom, motive is nine-tenths of devotion — if not more. About another so-called guru, masquerading as a bosom friend, feigning "much respect and appreciation for Srila Sridhar Maharaja" and equally applicable, Srila Guru Maharaja looked askance, "To hear from him about me is to commit suicide."

And whom did this fellow offend? The person whom Srila Saraswati Thakur certified as having received what he came to give: the one who fully represents him, the one who carries the conception of Bhaktivinode Thakur and Rupa Goswami (rupanuga-dhara). According to Srila Guru Maharaja his offense "reached the holy lotus feet of Sri Rupa." Additionally, Srila Saraswati Thakur envisioned Bhaktivinode Thakur as Srimati Radharani. To speak against Radharani's proxy under the trumped up pretense of "defending one's guru" is perverse madness (aparadha — to go against Sri Radha).

Mahaprabhu, the personification of gopi-bhava, could not tolerate rasabhasa and that which contradicts "bhaktisiddhanta" — it made him angry (rasabhasa haya yadi siddhanta-virodha, sahite na pare prabhu, mane haya krodha). In response to their Math's annual rasabhasa ratha yatra running counter to the current of Nabadwip Dham, Srila Guru Maharaja vented gopi bhava: before the festival begins the gopis will be angry to see an empty chariot arrive in Vrindavan [Nabadwip Dham is Gupta-Vrindavan]:</SPAN>















This section of the Bhagwatam lies at the threshold of the Bhramara Gita (Srimati Radharani's Ecstatic Interior). Envy of the higher Vaishnava (her delegate) disqualifies one from entering her domain, which is the target of the Bhagwatam (nirmatsarya). It is significant only to one whom possesses genuine feeling, Divine substance within (hrdayena' bhyanujñato yo dharmastha nibodhata). The niggardly attempt to mount a refutation by citing the apocryphal customs of people in Vrindavan as precedent and submitting a stack of references, that amount to basically a google search of the Bhagwatam for occurrences of the word "ratha," is pathetic and betrays a lack of any substantial realization. It is eyewash for the siddhantically impaired.

And the offenses are not only of long ago but continue until the present. When asked if he appreciated Srila Guru Maharaja's unrivaled interpretation of Brahma Gayatri, extracting Radha- Dasyam, unable to conceal his jealousy he dismissively "flipped his hand in the air and wrinkled his nose, stating disdainfully, ‘That is already there in many places.'" It is going on five years and he has failed to produce a single reference, what to speak of many. He was a fraud from the moment of his conception.

He cannot even vibrate Srila Guru Maharaja's holy name (disallowing the "Dev" in Bhakti Rakshak Sridhar Dev-Goswami Maharaja). Formally he acknowledges that Srila Guru Maharaja knows many things — does he know his own name?

He challenges Srila Guru Maharaja's authorship of the slokas at Rupa Goswami's Kadamb Khandi. He became apoplectic when challenged by a simple-hearted girl in Vrindavan who knew what many know: they are part of the original wealth of Srila Guru Maharaja.

Srila Sridhar Maharaja solves the siddantic mystery of Kaviraja Goswami's comparing Gadadhar to Rukmini:</SPAN>











But he disparages this extraordinary, illuminating, original explanation of Srila Sridhar Maharaja. Once again the interior, finer conception is lost upon him. It is telling that he has diminished capacity to comprehend and appreciate Gaura-lila, which is the actual entrance to radha-dasyam in Krishna-lila (yatha yatha gaura-padaravinde... radha padambhoja sudhambhurasi).

Incidentally, the first part of Srila Sanatana Goswami Prabhu's Brhad Bhagavatamrta culminates in the understanding that separation is greater in intensity and depth than union but this is known only to genuine devotees of Mahaprabhu:</SPAN>





It would appear that quite to the contrary, the self-proclaimed "rasik" is anything but. Repeatedly in matters of spiritual taste, although he emulates professionals, he proves himself an amateur.

This fellow damns Srila Guru Maharaja with faint praise lauding him as a "good philosopher" (darsanik pandita, tattva-vit etc.) while coaxing an ass-embly of fools to adorn him with the titles 'rasika'… 'rasa-jna' (the knower of rasa), 'rasika-cudamani' (crown jewel of rasikas). Demonstrating the height of arrogance, he shamelessly usurps the position of Mahaprabhu Himself with the most ludicrous title of all, ‘the yuga-acharya.' Has Paundraka reincarnated?

Srila Saraswati Thakur couldn't find a single Vaishnava in Vrindavan but this fellow addresses the attendees at a public meeting as "rasiks, bhavuks, etc." It would be laughable if not for the fact that it ridicules Mahaprabhu, Swarupa, Ramananda, Rupa, Sanatan, Raghunath et al.

It is Srila Sridhar Maharaja who carries and infuses the sannyas mantram given by Srila Saraswati Thakur with gopi-bhava (complete self-sacrifice). He is the sannyas guru of Srila Keshava Maharaja and the ultimate sannyas guru of those who have received sannyas from him (including Srila Swami Maharaja Prabhupada and his followers). And it is Srila Guru Maharaja's contention that one must decipher the meaning of the following slokas to understand what is what, what the goal is and how to achieve it (sambandha, abhideya, prayojana):

vedesu durlabham adurlabham atma-bhaktau — [Brahma Samhita]

You won't get this by reading, studying etc. The only means is dedication: self-sacrifice to the extreme and beyond that, total self-forgetfulness merged in Their Divine interest (Radhika Madhavasam).

vidantas te santah ksiti-virala-carah katipaye — [Brahma Samhita]

And Their Divine realm, Goloka, is rarely known to very few souls in this world.

yat presthhair apy alam asulabham kim punar bhakti-bhajam — [Upadesamrta]

We are told that the pastimes in Govardhan are superior to the pastimes in Vrindavan; the pastimes in Radha Kunda are superior to Govardhan; the pastimes in the waters of Radha Kunda are superior to the pastimes on the shore. The Divine Waters of Radha Kunda, composed of the most intense concentrated self-sacrifice and self-forgetfulness (Radharani in liquid form<SUP>3</SUP>) are a rare achievement even for the parama-presthha sakhis (inner circle of most intimate gopis) what to speak of others (including, bhakti parama—Narada; premaika-nistha—Uddhava etc.).</SPAN>





In conclusion, one cannot argue with an infectious disease, the only sensible policy is quarantine. Srila Sridhar Maharaja used to say, "They may do. Let them dance with their foolish tendency."

Finally, after many years of tolerance to the extreme, this gentleman and his entourage were unceremoniously ousted from the hallowed soil of Sri Chaitanya Saraswat Math in Nabadwip Dham. What more needs to be said? Those in the line of Srila Guru Maharaja and in good standing with Srila Govinda Maharaja and Sri Chaitanya Saraswat Math avoid him and his followers like the plague.

Srila Govinda Maharaja and Srila Guru Maharaja would not waste their time with such an upstart. I am an insignificant, fallen jiva but praying for their mercy and the mercy of the Prabhupadas, as well as the special blessings of Srila Jiva Goswami Prabhu, I have responded only to defend their honor.</SPAN>

Ratha Yatra Day — 2006

Founding of Sri Chaitanya Saraswat Math — 1942





|ˈkripəl| |ˌkrɪpəl| |ˌkrɪp(ə)l|


• cause a severe and almost insuperable problem for : his infectious prakrta sahajiyaism crippled their natural spiritual development.

insuperable |inˈsoōp(ə)rəbəl| |1nˌsup(ə)rəbəl| |ɪnˌs(j)uːp(ə)rəb(ə)l|


(of a difficulty or obstacle) impossible to overcome : premature exposure to the erotic pastimes of Radha and Krishna resulted in insuperable spiritual brain damage.


Is Almost Impossible

It Is Only A Matter Of Grace

By Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaja

"We can't see our own soul — that is our position. Engrossed in this gross matter of exploitation not even we can know what is our mind — what stuff it is made of; then what is the judgment faculty within us — buddhi — independent of this world; then the soul; then SuperSoul area. Living in this mundane world dreaming that I have got the God of my dreams… it is a farce!"

"Sahajiya are the worst enemy because by imitating not only their own self is going to hell but they are attracting so many towards that."

Question: "Which is worse, someone who falls down and becomes disconnected or one who becomes sahajiya?"

A poor man is better or a dacoit is better? A man had money but then he lost his money. Another man he is imitating that he has got money by committing a wrong thing. If one is disconnected he may be reconnected soon. Sahajiya means either he had real connection with the truth, disconnected then chose the wrong path or already he is engaged in the wrong path. Who will be in the better position? Not to get the real thing or to get some wrong thing — which will be better? Who is in the possession of the wrong thing Bhagavad Gita mentions that to be in tama-guna, the lowest position — one thinks A to be B. And raja guna that is doubt: whether this is real or that is real — can't ascertain what is true. And one who thinks that, "No, A is B or B is A" — this is the worse kind of error. Misguided, sahajiya means misguided, they are accepting matter as consciousness.

vishayi tabu bhalo mayavadi sanga nahi magi kono khalo

I have got no money and another says — he has got really no money — some false papers and he says this is money [counterfeit]. He is in more distress: he is engaged in falsehood. And this man is not engaged, no engagement. The engagement he had is gone. But this man has taken one thing for another thing — matter for Divine — that is worse. To become sahajiya is worse — mal-possession — engrossed attention captured by the wrong conception. One man earlier had some conception but for some time he is disconnected, again he may get connection — easily. But this man is pre-possessed, to convince him of the truth is more difficult, because his mind is possessed by something — that prejudice.

I heard in my childhood in school, the teacher said that in America there is a school of music and if anyone has got some knowledge of music he will be charged double. And a man who has got no knowledge of music he will only have to pay a single charge. Because he does not know anything he may be taught in an easy way. And one who has got some knowledge of music — double charge. Because what he has gathered in the line of music that should be done away with and then he should be taken in a proper way. So double charge — to make him forget his previous prejudices — so double charge. It is something like that.

No bhakti, no devotion, that is one case and in the name of devotion some non-devotional thing has captured — imitation — that is worse. That is committing offenses. Prabhupada Srila Saraswati Thakur said it is to ridicule the devotees, Mahaprabhu, Rupa, Sanatan. It is to ridicule them. What is prema and what is kama: both are at opposite ends. To accept kama in the name of prema. That is not only heinous, injurious for him but it is to destroy the good name of the Vaishnava in public.

Bhaktivinode Thakur says, dekho bhai kame preme veda naya — similar — tabu kama preme nahi haya — Still the lust is not love. Tumite bolite kama: you have accepted lust in place of love and if you give the stamp that this is premarakta vansha mayo kama this is concerned with flesh and blood prema cidananda dhama and love is on the highest position of the spiritual existence.

So opposites: this Sumeru… South Pole and North Pole — the opposite. One concerned with this body and another SuperSoul. There is a great gulf between: the ocean of dedication. At the top of dedication there is that sort of gopi-prema: wherever there is Krishna, it is there. And this is an imitation to that — treachery in the name.

Koti mukta 'durlabha' madhye eka krsna bhakta: these things are to be considered. It is possible in the highest position of the spiritual existence, that conscious area — spiritual. And not any concern with flesh and blood — body — not concerned with the body. This is the most heinous: one will play the part of Krishna and the other lady will play the part of gopi, they will unite and in that fashion they will… this is inconceivable! An ordinary pure type of man, a moral man, will hate this, what to speak of the higher devotees. An ordinary moral man will hate these sort of things.

The steps are shown to us:

adau sraddha tatah sadhu-sango 'tha bhajana-kriya

tato 'nartha-nivrttih syat tato nistha rucis tatah

athasaktis tato bhavas tatah premabhyudancati

sadhakanam ayam premnah pradurbhave bhavet kramah

What is anartha? Anartha nivrtti, nistha, ruci, asakti, bhava, prema. These are the steps. And from another standpoint

vaikunthera prthivy-adi sakala cinmaya

mayika bhutera tathi janma nahi haya

I repeatedly tell this. From where are we born? We are the offspring of tatastha-sakti, marginal potency. And we are to go through swarupa-sakti,that which is higher than us, that soil is of higher stuff than I meself am made of. All superior: earth, air, water, tree, mud, everything to be found there, they are all superior to me. So I am to enter there. It is not a small thing, easy thing — a childish thing.

It is not in the hand of the person who will go there — enter there. All dependent upon the grace of the superior — Vaishnava-krpaGuru-krpa, Vaishnava-krpa. We are to walk there on our head not by leg. All Guru: the soil is guru, the paraphernalia is guru — means superior. I am made of lower stuff and that is all higher stuff. And it is impossible, so up to mukti, liberation, that may be easy, but then to go further that must be drawn by there grace and not as a matter of right anyone can enter the realm. Only through wholesale, cent percent grace of the child of that soil, that camp, can take me there. Like a bondsman, an agent of that soil must be the guarantor for me. For his risk I can go. He will take the risk of taking me there. So Vaishnava guru, they will take the risk, at their risk they can take me there — the child of the soil. So Vaishnava-krpa, guru-krpa, bhagavat-krpa — without their grace — no right, all grace, that can take me there. From our side no right. I am a child of the marginal potency. Everything, the whole stuff of that plane is made of higher stuff than my own position. It is all "person" and they are superior persons. How a person can walk on the head of the person? Only for their interest. It is inconceivable and impossible. To accept this principle that is most difficult what to speak of entering there.

bahunam janmanam ante jñanavan mam prapadyate

vasudevah sarvam iti sa mahatma su-durlabhah

To have this conception, that is also very rarely found.

muktanam api siddhanam narayana-parayanah

sudurlabhah prasantatma kotisv api maha-mune

It is easy to think but it is hard to attain, to get. No right can be established there: not as a matter of right we can go. So the rights seeker, they will be totally frustrated. All risk no gain. But if somehow we can attain, we can reach there — all gain, no risk. So to become a Vaishnava proper is almost impossible. It is only a matter of grace from that land. They can go. Nothing to do from our side.

So complete surrender: full, complete identification with Their interest. Complete self-forgetfulness. And the identification with the interest of that layer, that plane, that also should be substantial, then we can hope to be taken to that soil.

vaikunthera prthivyadi sakala cinmaya

mayika bhutera tathi janma nahi haya

A devotee of Uddhava's caliber says, he prays, that if I can be a creeper here, I shall consider it to be my fortune to the highest extent. In Vrindavan the creeper is such a valuable thing that Uddhava is aspiring after that position. Whom the Lord says, "You are the most favorite devotee of mine, even I love you more than my own self. And that Uddhava is aspiring after that birth that I can be… this is not hyperbolic. If there is any reality in this, then how are we to prepare? He is aspiring to be a shrub or a blade of grass and I shall have to walk over that place. I shall have to walk over the head of Uddhava. So such a higher conception that thing may have — ha, ridicules! Sahajiya.

Sahajiya: by imitation here in the flesh and blood, they will achieve that. They are the worst enemy because by imitating not only their own self is going to hell but they are attracting so many towards that. Not conscious of the fact: what is what. So they have got their position in the society like that — hate. The general society has got hate for them, those babajis.

We have to put faith in our Guru Maharaja... after wandering through the whole of Braja Mandal he came and striking his forehead he told, "It is my misfortune that I could not find a single Vaishnava in this Braja Mandal." That was his utterance. "It is my misfortune" he pressed his hand to his forehead: "It is my misfortune that I could not find a single Vaishnava in this great holy place of Braja Mandal." That was his statement.

And also after he performed Braja Mandal Parikrama who has got recognition as the best of the sahajiya Vaishnavas, the head, he told, "He is a kanistha adhikari. He may be considered as a beginner: admission in the infant class." Who is considered unanimously to be a siddha-babaji. He has attained the highest position among the babajis. But Bhaktisiddhanta Saraswati Thakur told he has got admission into the primary class — in Patrika [a magazine] in writing he told that — in Gaudiya Patrika. And we are trained accordingly and consciously not blind faith. He explained to us what is what. And we try to follow his direction. And we have also come to such conclusion. Step by step we are to climb to the highest peak.

karmibhyah parito hareh priyataya vyaktim yayur jñaninas

tebhyo jãna-vimukta-bhakti-paramah premaika-nisthas tatah

bhakti-parama—Narada; premaika-nistha—Uddhava.

tebhyas tah pasu-pala-pankaja-drsas tabhyo 'pi sa radhika

prestha tadvad iyam tadiya-sarasi tam nasrayet kah krte

These shall be our guiding mantram.

It is all mental concoction — imitation. Imitation, that is orse, that is hateful — filthy. In the name of that higher love if we represent this fleshy connection with the body. And the mind that cultivates that thing, that is the most hateful thing. Avoid, we shall try to avoid with the utmost will and energy.

The scientific survey of the land is possible to our soul's eye. That Kaviraja Goswami's: vaikunthera prthivyadi sakla cinmaya and we must understand that. That is true: after brahmaloka [the brahmajyoti] viroja, brahmaloka: what is Viroja? What is brahmaloka? We are in such a material position we cannot understand this lower process also.

indriyani parany ahur indriyebhyah param manah

manasas tu para buddhir yo buddheh paratas tu sah

We can't follow what is our soul. This world, we perceive it through our senses, that is higher, the mind receives through the senses, worldly experience, over mind there is the faculty of judgment within us, over that there is soul proper and then there is the SuperSoul, brahmaloka, Vaikuntha, Viroja, so many things — layers. We cannot find out our own soul — what it is — what is the characteristic of our own soul! We are far away from that conception, in a hopeless position and we say that the highest conception of the Paramatma World is in our fist? Foolish thing!

Where is my real identification in the spiritual position then that soul will have to go higher and higher crossing the more valuable planes he is to go up. It is a farce!

In conclusion, the sahajiya imitationists should be considered as the enemy. The enemy means like that Quisiling of Norway. As with Vibhishan, his own brother was Ravana, the enemy who sprung up from the womb — his own family.

Imitation is bad. Imitation of the ordinary thing is rather better than imitation of the highest thing. That the highest thing is being exploited in such a low manner should be condemned with extreme hatred.

We can't see our own soul — that is our position. Engrossed in this gross matter of exploitation not even we can know what is our mind — what stuff it is made of; then what is justice, the judgment faculty within us — buddhi — independent of this world; then the soul; then SuperSoul area. Living in this mundane world dreaming that I have got the God of my dreams — it is a farce!

Gaudiya Math and Sahajiyas

"Our Prabhupada Did Not Allow These Things."

</SPAN>By Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaja

Srila Saraswati Thakur did not allow his disciples "to study or discuss [ujjvala Nilamani, Govinda Lilamrta, Gita Govinda] Rather he would have been disturbed if he heard that someone is interfering with the higher lila in those books." — Srila Sridhar Maharaja

A transcription of a talk given by Srila Sridhar Maharaja that addresses the ruse that if followers of Srila Saraswati Thakur do not translate and comment upon Ujjvala Nilamani, Gita Govinda, etc. these books will be the exclusive property of prakrta sahajiyas. To the contrary, in doing so, one enters their domain.

I am sorry but we are not to enter into the discussion of such higher and subtle position of the lila of Radha Krishna. That is not to be brought into public. And that is the distinction between Gaudiya Math and the Sahajiya section. They are trying to imitate all these things but we have no faith in imitation. It will come in individual case and it will awaken in an irresistible way. When the program of the sadhana stage is finished, it will come automatically, spontaneously. We are believers in that. Not to know the form already and then we will reach there; that is not the policy accepted by Guru Maharaja, Prabhupada [bhaktisiddhanta Saraswati Thakur] pujala raga patha gaurava bhange [raga marga, higher rasa, should always be kept over our head as worshipful; we are to serve the higher plane, not to try and enter there or to bring it down to this plane; we should always stay one step lower; if we try to look direct, it will vanish]. Bhaktivinode Thakur also said, stick to the rulings of the class you are fit for, then you will see automatically:

yatha yatha gaura-padaravinde

vindeta bhaktim krta-punya-rasih

tatha tathotsarpati hrdy akasmad


Strictly stick to gaura-lila, Mahaprabhu, and you will find automatically within your heart that radha rasa sudha nidhi is flowing. Don't attempt to have it direct: ihan mali sece nitya sravanadi jala; it will come automatically, spontaneously; it should not be approached intellectually. That will create a bad prejudice. Not only that but, such a harmful prejudice, you will have to spend more energy to do away with that layer of misunderstanding.

So our Prabhupada did not allow these things. Do your duty in your plane what you deserve will come naturally. That is his instruction, all through, not only temporarily, but throughout, don't be a disbeliever, very eager to see the final result. Don't do like that. You will get maya instead of yogamaya. He knows it fully well. She knows it fully well; when you are to be taken in to confidence, taken in to the confidential area and that cannot be acquired by any thing other than His sweet will or the flow of Her sweet will. Try to have the natural thing, not any thing of imitation or any reflection.

Reflection and shadow, these two kinds of misconceptions may appear. Reflection is more dangerous. In harinam also it has been stated like that, reflection and shadow, both are misguiding. And we are to cross that. On our way that sort of temptation may come. We must not think that everything will come within the fist of our intellect: acintyah khalu ye bhava na tams tarkena yojayet: don't try to take that which is inconceivable under the jurisdiction of reason. When it will be extended to you, you will be astounded to find even a peep into that: na tams tarkena yojayet, don't try to drag that into the zone of reason. It is autocratic in its nature. It may come in one shape to you; it may go in another shape to another. So expansive and so free in its nature; it is infinite. Rather, the infinite is the base of such pastimes. And always prepare yourself — hanker — but don't make it an object of experience.

When Mahaprabhu talked about that higher plane, it was as if he was in a trance. As if in a trance he is giving description of his wonderful experience of Krishna lila. Several times we have found that sort of deep lila, the higher lila of Krishna to be related by Mahaprabhu himself. Govardhan lila, jala keli, when he jumped unconsciously into the ocean and for a few hours, carried by the waves of the sea, he was carried to Cakra Tirtha from Chakra Dhara. The jala keli of Krishna [amorous water play] he has described how it is. And also in Cataka Parvat, his lila when his body was transformed like that of a pumpkin (kusmanda) then also he described the lila but the nature of that description is not any book-produced thing. It is such a thing that it cannot be taken into black and white.

So we received caution often: don't try to force, it will come automatically. Go on with the program that is given by sastra and guru. If you have such possibility of fortune, then it will come to you. It is not a matter of experience, that it can be given to this one and that one, not to be tackled in such way: yatha yatha gaura-padaravinde; engage your full attention in gaura-lila and that will come automatically within you. From indirect way it will come to you. From the higher domain, when it will be pleased, it will come down for some time to give you experience and you will simply be astonished, "What is this!" And then, when gone, withdrawn, you will have only to lament. A living thing, try to come to get, to hope. We cannot make such higher thing the object of our experience. Even an ordinary man's conduct with his intimate friends is very hard to access, what to speak of the secret lila of the Supreme Lord. How can we dare to enter! Especially publicly, that is not possible. Externally we can try to give some description of the outer possibilities but not the actual thing. We won't venture to enter.

Even we are not allowed, by our master, to read the books where they are described: Govinda-lilamrtam, Stava-Mala, Vilapa-kusumañjali, Ujjvala-nilamani, he did not allow to study and discuss. Rather he would have been very much disturbed if he heard that someone is interfering with the higher lila in those books. He did not like it. Dusta phala koribe arjan, Bhaktivinode Thakur is giving warning that we will get only bad results, if we venture to cross the line, a bad effect will come to you — aparadha. From the lower position, anartha, the steps are shown: sraddha, sadhu sangha, sravan, kirtan, then anartha nivrttih, undesirable things will vanish altogether, then nistha, then ruci, then asakti, then bhava bhakti, the sprout of real devotion, then prema bhakti, and sneha, mana, pranaya raga, anuraga, bhava, mahabhava. By such steps are we to approach there.

Once Prabhupada remarked, how you will take it I don't know. One gentleman, of course he was senior, he wanted to discuss these things with Prabhupada and he laid much stress to that. And ultimately he left the association of Prabhupada and lived a secluded life. But previously he did much service to the mission. About that gentleman Prabhupada remarked, "Oh! In his true life he is married with Krishna and he has got a child!" Such a remark Prabhupada made. That he was a man, but taking himself as a Gopi, he wanted to culture about the life of the Gopis and the intimate connection of Krishna and the Gopi. He wanted to culture very intensely and Prabhupada remarked in that way: ""

Another time the guru maharaja of Prabhupada, Gaura Kishore Babaji, he was in a hut near the Ganges. A disciple of Prabhupada, leaving Prabhupada, imitated Prabhupada's gurudeva, Gaura Kishore Babaji. He constructed a tiny hut nearby and imitated his bhajan, harinam, discussion of the works of Narottam Thakur, all these things and observed strict vairagyam in his physical life. Gaura Kishore Babaji remarked one day, "Only by entering the labor room if a lady makes a show, imitates some pain of giving birth to a child, the child won't come by imitation of the sound. Many important previous events must be there before a child will come. Only imitation won't give birth to a child." That was his remark to that gentleman.

Suddha sattva we must come in connection with what is known as suddha sattva [no tinge of the mundane]. First visuddha sattva, nirguna world, suddha sattva means nirguna. Sattva guna and visuddha sattva, come in connection with nirguna, only then may one try to approach the subtle happenings or events there. Not to satisfy curiosity: "fools rush in where angels fear to tread." So with this spirit we must approach the whole thing. At the same time we may not be, by God's grace, a disbeliever: "Give me, I shall judge the whole thing in detail, then I shall accept what you say." There are many things below, the charm and reasonableness of which is enough to convince a person to come this side. And the higher things should be left high above our head. So very cautiously we are to handle all this lila, especially madhura-lila. Hare Krishna, Hare Krishna.

The other day I was thinking, when I joined the mission, after about a year, Prabhupada arranged for full one month Kartika mas to preach in Vrindavan. He asked his disciple Bharati Maharaja, to explain the seventh canto of Srimad Bhagavatam, the story of Prahlada, not of Krishna, Radha Krishna, Yashoda, or anything of Vrindavan. Preach the suddha bhakti of Prahlada first. People are rife with sahajiyaism, just try to make them understand, try to enter into the domain of bhakti, what to speak of Krishna lila, that is far, far above. So in Vrindavan the people rather wondered, "What is this? In Vrindavan they are explaining Bhagwat leaving tenth canto, only seventh canto, Prahlad lila, the lower portion of bhakti!" That was wonderful, strange.

Again I found, later on, when Prabhupada himself gave lecture between Radha-kunda and Syama-kunda. There is a boundary line where Prabhupada used to explain, for a few days Upadesamrta of Rupa Goswami. That was read by him and explained. Not about Radharani, not about Krishna, that Upadesamrta, the basis, his attention was always towards the basis; the fruit will come of itself. Pour water into the root! Poor water into the root — fruit will come of itself. He himself explained sitting in the middle of both Radha-kunda and Syama-kunda, and he explained not Bhagavatam but Upadesamrtam. Upadesamrtayou know, the substance of Mahaprabhu in the language of Rupa Goswami. What is that? vaco vegam manasah krodha-vegam jihva-vegam udaropastha-vegam; all these things; krsneti yasya giri tam manasadriyeta diksasti cet pranatibhis ca bhajantam isam, susrusaya all these, and last:

krsnasyoccaih pranaya-vasatih preyasibhyo 'pi radha

kundam casya munibhir abhitas tadrg eva vyadhayi

yat presthair apy alam asulabham kim punar bhakti-bhajam

tat premedam sakrd api sarah snatur aviskaroti

This is the last sloka in Upadesamrta and that was explained by Prabhupada, not even anything of Govinda-lilamrta or Visvanath Cakravarti Thakur's Sri Krsna-bhavanamrta; these things were left. So our training is in that line. Pujala raga patha gaurava bhange: it is always on our head, the prospect, our life's future, life after life it cannot be finished, we shall rather foster the hope, the pure hope, that maybe we will be taken in one day, in that camp — with this idea. Hare Krishna, Hare Krishna, Gaura Haribol, Nitai Chaitanya…

Audience: Sometimes in Caitanya-caritamrta Krishnadas Kaviraj Goswami is making reference to, Govinda-lilamrta, Ujjvala-nilamani, and other confidential, selected works. How are we to take that?

Three chapters, generally, we were not allowed to enter into of Caitanya-caritamrta, Adi-lila Chapter 4, Ramananda Samvada, Madhya-lila Chapter 8, to a certain extent, where the lila portion of Radha Govinda is mentioned and Antya-lila Chapter 18, jala-keli; we had no entrance into that lila. Of course when parayan is going on, we may read, we go on reading, for making parayan, but not to enter into the details of discussion about that thing.

Audience: What do you mean by parayan?

Parayan means from the beginning, to chant the whole book, finish the whole book; that is parayana.

We went on reading without giving any particular attention to the lila of the highest order of Radha Krishna; that was barred. Don't try to come into details there. That will come automatically at the right time. Don't make it a public discussion. Don't take it into the public eye. So much so that once in Vrindavan, a childhood friend of Prabhupada, an attorney, came to see him, so Prabhupada wanted to give a return visit to his boyhood friend. He was told that he is upstairs and he went there and saw that Prana Gopal Goswami is explaining Bhagavatam, rasa-lila adhyay. Prabhupada just bowed down his head and left immediately. Then his friend came, leaving that rasa-lila adhyay there going on, the explanation, the friend also came down, "The rasa-lila explanation is going on and you did not take your seat? You just bowed down your head. What is the matter?" And Prabhupada said, "Our guru's order is such that if we attend rasa-lila explanation we will commit offense (aparadha) so I can't stand there even for a second. I have to leave. It is my guru's order." So for us such a strict behavior he has shown, and we also do that, especially myself.

In so many other places, the jhulan lila, the rasa-lila, they show by dolls — I never do that. Due to my understanding of my gurudeva's will or his words, I don't make any show of jhulana, or rasa-lila, or anything of that type. I find in my heart that this was not desirable by Prabhupada. But in so many maths [temples] I see at present, I hear also, that they are doing that. But I strictly abstain from that sort of showing, jhulana-lila, rasa-lila — I consider that is too high for us. I must be true to my hearing of the words of my gurudeva, if I want realization and not position or some sort of popularity, to attract people by such show. Or to make money, or a "favorable field for preaching," they may do like that, but I don't do. I don't want popularity or any position of a higher Acharya. I am a student still I consider myself to be a student, a faithful student to what I have heard from my gurudeva. I try my best to stick there, to keep my position there as I have heard from him. I don't want to mutilate that in any way to suit my purpose. I try not to do that. Of course for "big propaganda" they may adopt different ways as they think, they are now free, but I am not a member to do so, to go on in such way.

When Prabhupada offered me to go to the west and I told simply that I don't consider myself fit to go because I won't be able to show success there. Two defects I showed; unable to catch their intonation and not inclined to mix. Then some of the sannyasins showed much reverence to me, "What is this? What so many persons are eager to take; you lose this chance? You neglect to take advantage of such a position. That you will be a world preacher; you have no hankering for that?" I told, "Yes Maharaja, I have no hankering for such position. My only humble ambition is that I may be reckoned as a sincere devotee of Mahaprabhu, Sri Chaitanyadev. No other ambition I have in my mind to become a world preacher and so on. So in my nature I am such and such. I want truth and I hope, I crave for the mercy of the Vaishnavas and you all, that I may not have any ambition but to be the humblest, most humble servant of the Lord and that I may not be misguided.

I may engage myself in the lower form of service: tad dasa dasa dasanam dasatvam dehi me prabho: my faith may be so firm, may be of such quality that the least offer of his divine service may satisfy me. I should not be ambitious to run high, to get the chance there in the higher officer class. With my lowest connection with divinity I may go on satisfied with my ideal. Gaura Haribol: pada dhuli, Mahaprabhu says, "Just consider me as dust at the feet of you — Krishna."

ayi nanda-tanuja kinkaram patitam mam visame bhavambudhau

krpaya tava pada-pankaja-sthita-dhuli-sadrsam vicintaya

Consider me to be a particle of the dust of your feet. That should be our guidance. Even that is too much. Our faith should come to such a grade in quality that we may be satisfied becoming a particle of dust at his feet. Then by his sweet will anything may happen, but our humble aim should be to have the least connection with divinity — real — not a concoction, not a concocted Krishna.

Pujala raga patha gaurava bhange — very sweet… The raga patha is overhead. We are servants of the raga patha. We are in vidhi-marga, under sastric rule. We must live and move under sastric rule and always keep the raga patha on our head.

Once Prabhupada, while in Radha-kunda, one panda in his talk made a side remark that we are Brahmins in Braja and we can bless Das Goswami. Prabhupada was perturbed by such haughty remark. "Das Goswami is the highest acharya in our Gaudiya camp and that fellow says that he is able to bless Das Goswami and I am to hear that!" He wouldn't take food. And he remarked. "If I was an ordinary babaji, I wouldn't care, I would leave the place. But I am running with a motorcar here, as an acharya. I have got the responsibility, moving here in the pose of an acharya that I shall protect the sampradaya. I shall brush the dust, the undesirability from the sampradaya. In a motorcar I am running around Vrindavan, how can I tolerate such a remark against my guru? He left food, "No — I won't take food, I can't take anything, until the situation is rectified."

Prabhupada began fasting; we were all fasting. Then one influential person, when he heard the news, came and briefed that Brahmin who begged pardon, "Excuse me. I am an ordinary man, a fallen fellow I do not know the greatness of Das Goswami. He came in the caste of a sudra family and I am in a Brahmin family; with general information I made such remark. But now I find that I committed mistake, please forgive me." Then of course it was minimized and Prabhupada took food and we all took food. Pujala raga patha gaurava bhange—gaurava bhange: always his posing was like that of a protector, not only protector—a servant protector of the sampradaya. He himself remarked, Bhaktivinode Thakur has taken a pose that, "I am a jhadudar," which means who clears away the dirt, a sweeper. Bhaktivinode Thakur told that I am the sweeper in the Nama Hatta of Nityananda Prabhu and Prabhupada told that "I am one of the straws in the broom in the hands of Bhaktivinode Thakur. Bhaktivinode Thakur is the sweeper, with a broom in his hand, and I am one of the straws in his broom." And if this remark is sincere, and not imitation or any false assumption, but his sincere liking is for that, then this is the unit of measurement with which we must construct our body and then we shall venture to hope to enter into Vaikuntha, in Goloka, the camp of the Brijabasis.

So trnad api sunicena is not figurative or ornamental but real, substantial. If we think like that, in what level should I come, should we take ourselves to be qualified to enter into the domain of the Lord? In Goloka there is not the least ambition, only cent percent dedicated agents. Meanest of the mean: with this idea, this is the qualification to enter into that domain. What is required of us: trnad api sunicena taror api sahisnuna. Because in cent percent humility there cannot be any trace of enjoying spirit. No aggression is possible. The meanest of the mean, that is, they eliminate fully the aggressive nature. Aggressive nature cannot be present there. An enjoyer must be an aggressor. Aggression is a property of this world of exploitation. Dedication of this quality is necessary for entrance into that domain. This is reality, otherwise all concoction, all imagination. If this is imagination, then that is also imagination. If this is concrete reality, then to them Goloka is reality. In that plane they will come in contact with Goloka. In such a subtle and fundamental plane they will come in contact with that thing, really. Otherwise this is all a fool's paradise: to live in a fool's paradise. If we have faith in this, then that is real to us. Otherwise we will be given the ambition to live in a fool's paradise.

Jaya Chaitanya Dayal, Nitai Chaitanya, Gaura Haribol!

I think I did something to give vent to the feeling of my gurudeva today: his position, to make clear his position. I did something today — Gaura Haribol!

Pujala raga patha gaurava bhange — this is enough! Tad dasa dasa dasanam dasatvam dehi me prabho, this is not a figurative thing. It is not mere poetry. Mahaprabhu says:

naham vipro na ca nara-patir napi vaisyo na sudro

naham varni na ca grha-patir no vanastho yatir va

kintu prodyan-nikhila-paramananda-purnamrtabdher

gopi-bhartuh pada-kamalayor dasa-dasanudasah

This is not an ornamental thing only; it is reality. It is reality! We must become ostentatiously mean, really, to become eligible for the higher service. Such selflessness, such abnegation is necessary for a unit of the lowest order to enter into that domain. Such self-abnegation is necessary. Then we can come into that plane. That is an undercurrent plane and if we really want to contact with that we shall have to be finest of the fine, no demand; through negativity, we will be transformed. Then we can have a touch of that plane. The least exploiting tendency or a speck of ambitious life won't take us there. It is another thing — pratistha. Pratistha means self-establishment: hard, stability, to be stable, to be immortal, to be invincible. Not self-giving but self-establishing tendency — pratistha. I must stay; I must live. On the contrary, if necessary, I must die for the interest of Krishna: marobi rakhobi jo iccha tohara, a suicidal soldier, for the cause of the country, if necessary, I must die. I must efface myself. I must be effaced if it is necessary, my very existence may be effaced, if it is necessary for the satisfaction of Krishna. Hare Krishna, Gaura Haribol, Gaura Haribol! Nitai Chaitanya. My very existence may be effaced if it is necessary. Such temperament, such selflessness of such degree is necessary. Find out that plane, such subtleness. Gaura Haribol, Gaura Haribol, Gaura Haribol, Gaura Haribol! Nitai Chaitanya Dayal. Mahaprabhu, Krishna, Krishna.

Let us be blessed by Prabhupada, Saraswati Thakur, Gaura Haribol, Jaya Chaitanya!

Audience: Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja ki jaya!

Audience: Jaya!

Gaura Haribol! Gaura Haribol! Gaura Haribol! Gandhi told one gentleman who was yelling, "Gandhi ki jaya! Mahatma Gandhi ki jaya!Here they are giving, singing glory to a particular form, but if I go away from that position? Then they will chant, "Down with Gandhi! Down with Gandhi!" So he says, it does not concern me. Gaura Haribol! Gaura Haribol! So the "jaya!" goes to somewhere else. All Glory to Guru and Gauranga! All Glory to Guru and Gauranga! Bhaktivedanta Swami Maharaja ki jaya! Seva Vrnda ki jaya! Gaura Haribol! Gaura Haribol!

You are helping me to take out from my inner heart so many beautiful and valuable things. It is through your heart that these old memories are becoming again fresh to me. I am forced to take out those things from the inner nature of my previous life: the wealth that I got from my Gurudeva. Again I got the chance of seeing that treasury; given the opportunity by this recapitulation, what I heard from the divine feet of my master. Gaura Haribol! Gaura Haribol! Gaura Haribol!

Are you dissatisfied?

Audience: No! No! We are completely satisfied!

Such a valuable thing and this is what is our education, what I got from the divine feet of Srila Saraswati Thakur. I just sincerely put it to you all. It is such. Gaurasundar. Gaura Haribol! Gaura Haribol! Pujala raga patha gaurava bhange. He told, we must not go and live in Radha-kunda. One day, near Lalita-kunda, the Svananda Sukhada Kuñja is there, the first story of a building was being constructed and our Guru Maharaja told a second story is necessary "but I won't be able to live there." I told, "If you don't live on the second story then who will live there? What is the necessity of further construction?" He replied, "No, you don't know, better persons will live there: Bhaktivinode Thakur, Gaura Kishore Babaji Maharaja, they will live there. And we will live on the ground floor and serve them."

Again, another time he told, "I shall live in Govardhan. Radha-kunda is the highest place, the place of our guru maharaja, our gurudeva. They will live here in closer connection with lila and we are not fit to live there. We shall live in Govardhan, a little far away, because we shall have to come and serve our gurudeva, so we must live nearby but we must not live in closer connection with them. We are not fit." Pujala raga patha gaurava bhange. The whole tenor of his life was such: pujala raga patha gaurava bhange. That is high, high; from below we are to honor that. To establish in the whole world this sort of posing: that that is too high.

One day in Allahbahad, perhaps that very year Swami Maharaja was initiated. In Malakha, in a park our Guru Maharaja issued a challenge, "I issue a challenge." As wrestlers challenge anyone to wrestle, in a meadow, two fighters face-off; just as the one who became Mohammedan from Christian — Mohammed Ali — challenged the world. "I am ready to fight with any person to show that the highest position is occupied by my gurudeva, Bhaktivinode Thakur, Gaura Kishore Babaji, Mahaprabhu. Let anyone come to fight with me to decide—I'm ready!" That he told, "I am ready to challenge anybody and everybody. Let them come and fight with me. I want to establish my gurudeva on the throne, in the highest place. Gaura Haribol! Gaura Haribol! Pujala raga patha gaurava bhange. Nitai Chaitanya…

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As such, this article by Bhakti Sudhira Maharaja presents the genuine definition of what is the Saraswata parivar and what distinguishes them from the self-proclaimed followers of "traditional" Gaudiya Vaishnavism.


Sahajiyaism IS NOT the tradition of the Gaudiyas.


What a large section of devotees don't understand nowadays is that rejecting the standards as given in this article by Sudhira Maharaja, is NOT an option for anyone who claims to be of the Saraswata parivar.


This article esablishes the measure with which to know who is a genuine Saraswata and who is hoaxer presenting a false version of the Saraswata parivar.


Bhakti Sudhira Maharaja ki-jaya!

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matala harijana kirtana range

pujala raga-patha gaurava bhange

Speak about the Harijans (devotees of Hari), enjoy the kirtana.

Worship the raga-patha (the path of raganuga bhakti), giving up all sense of pride.


I translated it as "Worship the path of raganuga bhakti"

This means, do puja (pujala) and worship the exalted path of raganuga bhakti.


In other words, engage in vaidhi bhakti and show reverence to the path of raganuga bhakti.

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This oft-mistranslated verse should be rendered as follows:


Harijana (<b>The devotees</b>) mAtalo (past tense. <b>became intoxicated</b>) kIrtana-raGge (<b>in the joys of Harinam sankirtan.</b>). gaurava-bhaGge (locative absolute construction; <b>When the attitude of awe and reverence was broken</b>), pUjala (<b>they worshiped, i.e. followed</b>) rAga-patha (<b>the path of raganuga bhakti.</b>)


So this verse simply maintains the classical distinction between the vaidhi and raganuga paths, placing Harinam sankirtan as the principal activity of the former. The time line between the two, however is not clear. It seems to indicate an almost instantaneous relation between the two: "Becoming intoxicated by the chanting of the Holy Names, their spirit of awe and reverence disappeared and they took up the raganuga path."


Generally, the principal difference in interpretation of the raga and vaidhi bhakti paths in different Gaudiya schools lies in the question of cause and effect. The GM generally holds that vidhi bhakti leads to raganuga bhakti. There are a number of subtle arguments involved here. For some Gaudiyas, vaidhi bhakti is not even on the table. Harinam sankirtan, being the form the Rasa Lila takes in Mahaprabhu lila, is a manifestation of raga-bhakti. The Holy Name, as indicated by Bhaktivinoda Thakur, brings the Jiva from the lowest levels of consciousness to the highest. (See his song "Harinam dhore koto bal?")


Nevertheless, there are things that hold us back. There are plenty of people who chant Hare Krishna who do not even accept Krishna as the Supreme Person, what to speak of accepting the concepts of Raganuga bhakti. If we don't become "intoxicated" with the Holy Name, there is no question of gaurava-bhanga, i.e., the deconstruction of our religious predisposition to awe and reverence.


In fact, the attitude of awe and reverence, with its concomitant attitude to dharma, is the great shackle that prevents us from going to raganuga bhakti. As such, Sudhir Goswami's entire article is simply an argument for the shackles that hold us back. Like Krishna's arguments to the gopis presented when they met him at Vamsivata at the beginning of the rasa-lila, they should be rejected. No one said it would be easy--if it were easy, we would not praise the gopis for having thrown off the shackles of dharma (durjara-geha-srinkhala).


Dharma will be destroyed. The world will fall apart. These are the arguments from the vidhi side. Do they sound familiar? They should. Aren't they the ones Arjuna used at the beginning of the Gita?


The whole purpose of Chaitanya Mahaprabhu's movement IS raganuga bhakti. Any representation of this movement that ignores this fact is false.








matala harijana kirtana range

pujala raga-patha gaurava bhange

Speak about the Harijans (devotees of Hari), enjoy the kirtana.

Worship the raga-patha (the path of raganuga bhakti), giving up all sense of pride.


I translated it as "Worship the path of raganuga bhakti"

This means, do puja (pujala) and worship the exalted path of raganuga bhakti.


In other words, engage in vaidhi bhakti and show reverence to the path of raganuga bhakti.

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Just two thoughts that popped into my head after posting the above:


(1) All devotional paths accept the need for a hierarchy of practices. In other words, a certain preliminary preparation is necessary in order to be able to pass on to other things. The traditional raganuga practitioners accept the need for vidhi, even for those who are deeply engaged in lila smaranam. The Sahajiyas, who include sexual-yoga practices in their sadhana, agree that the consciousness must be prepared through both the discipline of vidhi and the mental practices of smarana.


Unless one has internalized the symbolic world of bhakti, there is no meaning to raganuga bhakti. All the acharyas agree that without the invisible Sarasvati of aisvarya jnana, the confluence of the Ganga and Yamuna that is the union of the Divine Couple would be just mundane and thus deprived of its transcendental power. We cannot substitute Angela and Brad for Radha and Krishna. It is aisvarya jnana to know that Radha and Krishna are the bimba, and Angela and Brad are the pratibimba, or (perverted) reflection. This truth holds on every level of the devotional path. In this, Sudhir is right.


(2) The need for guru. This is the crux of the matter. It is natural for kanistha bhaktas (which Sudhir proudly claims to be) to flaunt the superiority of their own guru and their own path to the exclusion of all others.


But if one says, "I am a student always," then he remains open to new learning. But that is not what Sudhir is doing here. He is using the statement "I am a student" to mean I do not want to learn. I have my guru and that is enough for me. In fact, Jiva Goswami quotes the real attitude of the student as being like that of a bee in search of honey. Just as the bee goes from flower to flower, the determined student goes from guru to guru. This means siksha gurus, of course, as the very fact that one frames one's desire for understanding in terms of Lord Chaitanya's movement is the characteristic of having taken a diksha guru.


This is why Mahaprabhu finds so much joy in Ramananda's verse--



krIyatAM yadi kuto'pi labhyate

tatra laulyam api mUlyam ekalaM

koTi-janma-sukRtair na labhyate


What a potent verse full of meaning. If you hear that somewhere, anywhere, a consciousness that is flooded with the joy of Krishna bhakti is available for sale, then go there quickly. The only price of purchase is the intense desire to have it and not thousands of births of pious acts.


If we reduce bhakti to mere piety by dressing it up in a thousand rules and restrictions, then we will spend thousands of births engaged in such activities, without ever attaining Radha and Krishna in Vrindavan. We hear so much about bhakti "real and apparent." But the fact of the matter is that even if we talk about Radha and Krishna as though they were Lakshmi and Narayan, that is what we will get. When the gopis came across Krishna disguised as Narayan, they went on looking for Krishna. And Radha transformed Narayan into Krishna. That is raganuga bhakti--purifying the Narayan conception and transforming it into the akhila-rasamrita-murti, Sri Krishna.


So the point is that if you want Raganuga bhakti, then find a guru who has Radha-Krishna-rasa-bhavita-mati. We offer our obeisances to all who refuse to go beyond the Vaikuntha concept, but we are deeply hurt when we hear them minimize the devotees who have given their hearts to the Divine Couple in Vrindavan and wish to serve them in the mood of Rupa and Raghunath.


O Devotees! Choose the path of love over the path of vidhi! Attachment to the path of vidhi hardens the heart. It makes us think we are superior because we follow trivial rules and regulations, which we ultimately select according to our capacity to follow. Follow the path on which the heart melts and tears come to the eyes!


Jai Radhe!

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From Samsad dictionary:


gaurava -- (1) gurutva, (2) sthUlatA, (3) yatna, Adara, sammAna, (4) mahimA, (5) maryAdA.


It is these last three meanings that are intended here, especially the last. Check Bhakti-rasamrita-sindhu 3.2.144 for a better idea of what is intended. Rupa approvingly identifies the Vallabhi term maryAdA-mArga as equivalent to vaidhi bhakti. In fact, it may even be a slightly more accurate term. Maryada means "limits."


The objection that here it means one's own ego is interesting, but most likely incorrect. At any rate, the two come to the same thing. When one gives up ego, then sarva-dharmAn parityajya. Of course, in the widest sense of the term, dharma means acting according to one's true identity. This cannot be given up, but must be sought out. The dharmas that one gives up are those related to identities other than "I am Radha's dasi" or whatever your inner svarupa is.


bhaGga -- < bhaJj dhAtu, bhagna karA : (1) bhagna, (2) khaNDa, (3) hAni, (4) nirAza, (5) parAjaya, (6) pratibandha, (7) racanA, (8) taraGga, (9) roga, (10) vidAraNa.


I am taking meaning (1), which is the original and strongest meaning.


So together, it means "When the attitude toward Krishna as a distant Being to be treated with awe and reverence melts away."


Please read your Chaitanya Charitamrita, Adi lila, chapter 4.

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I have nothing against vaidhi-marga. Pujala raga-patha gaurava bhange – we are trying to follow the vaidhi and always look with our aim towards the raga-patha. Go on with vaidhi, but the goal is with raga-patha. That is our aim. Otherwise, why vaidhi?

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What is this? Jagat and Raga are rooting for Narayana Maharaja now?


Sridhara Maharaja and Sudhir on one side, and on the other side Jagat and Raga and Narayana Maharaja.


The line in the sand looks clear enough to me.

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What is this? Jagat and Raga are rooting for Narayana Maharaja now?


Sridhara Maharaja and Sudhir on one side, and on the other side Jagat and Raga and Narayana Maharaja.


The line in the sand looks clear enough to me.

Does having the now mercy-filled Ksamabuddhi on Sridhara's and Sudhir's side even it out at all? :cool::smash:




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I hardly think that any so-called scholar that has rejected the Saraswata parivar to accept initiation into a parivar that opposes the Saraswata school is hardly in any position to be so audacious as to presume to have any right to attempt to translate the words of Srila Saraswati Goswami in a way which challenges the interpretation of Srila Sridhar Maharaja.


It is actually quite an insult and a sham for Jagat to attempt to interpet the words of Srila Saraswati Thakur in a way which contradicts what has been explained by Sridhar Maharaja.


It is a very serious offense to jump into an interpretation based upon some knowledge of Sanskrit and attempt to discredit an explanation given by a true follower of Srila Saraswati Thakur.


It's hard to imagine any greater intrusion into the inner workings of the Saraswata school than for some follower of the siddha-pranali parivars to jump in and give some false interpretation that actually insults the very author of a verse.

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While the thread is here, let me post my thoughts as sent to a friend who asked for some via e-mail.




I also noted Sudhir's editorial at Sun. While I have become increasingly disinterested in addressing the Gaudiya Math rhetoric where preachers seek to assert their own position by disparaging largely unrelated third parties, I believe that checking facts, names and the such, would be the responsible thing to do.


The current editorial features a "Ramdas Babaji", who is labeled as a kanistha-adhikari. First of all, is this the heritage of discord the Gaudiya Math seeks to propagate? Is it any wonder if such statements solicit a negative response from the Gaudiya world out there?


Regardless, it is known from B.R. Sridhar's other works that the person whom he went to meet was Pandit Ramakrishna Das Babaji. Ramdas Babaji, disciple of Radharaman Caran Das Babaji, a renown preacher in his own right, is a very different individual from Pandit Baba.


The responsibility of a follower is to, even if he chooses to publish such statements from his predecessors, to know what he presents. Otherwise, the burble in all its verbosity becomes a mere laughing-stock, and the preacher in his frenzy also risks putting others in harm's way via eliciting Vaisnava-aparadha towards unrelated parties.


Now, of course one may then say that all Vaisnavas aside Sarasvati Thakur (and his eminent followers) are categorically kanistha-adhikaris, three-shell Gosais and three-lakh-chanting mahatmas all alike – perhaps even unoffendable. I would find such an attitude very sad indeed. That would effectively devaluate the airing of lofty concepts, "subjective nature of divine revelation" et al, to fanciful word-mongering.



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It is actually quite an insult and a sham for Jagat to attempt to interpet the words of Srila Saraswati Thakur in a way which contradicts what has been explained by Sridhar Maharaja.


It is a very serious offense to jump into an interpretation based upon some knowledge of Sanskrit and attempt to discredit an explanation given by a true follower of Srila Saraswati Thakur.



Srila Sridhar Maharaja said that, "as denotation increases connotation decreases and as connotation increases denotation increases". I've noticed that Srila Sridhar Maharaja often gives the secondary or connotative meaning of a shloka. This certainly doesn't mean that he's in error but rather the connotation of the shloka is either deeper and more congruous with the higher siddhanta than the denotative meaning. Generally Srila Sridhar Maharaja seems to using a connotative meaning of "pujala raga patha" verse as a warning to keep the neophytes from jumping artificially to a higher position. Srila Sridhar Maharaja assumes that the hearer of the connotative meaning is experienced enough to know the literal or denotative meaning. It seems to me that this is where all the confusion comes about. The "pujala raga patha" verse has different meanings on different levels so how could Jagat be entirely wrong despite his renegade pedigree? But despite Sripad B. Sudhir Goswami's proper Saraswat credentials he and his fellow travelers are convinced that the secondary meaning of "pujala raga patha" is the only way, the truth and the light. In some ways the present day Sri Caitanya Saraswat Math is similiar to present day ISKCON in that both of their prominent acaraya's has entered their nitya lila. It seems to me that B. Sudhir Goswami and his like minded compatriots are bitter that the other Gaudiya Maths and ISKCON do not accept Sridhar Maharaja as the most prominent disciple of Srila Saraswati Thakur. They may also view Srila Sridhar Maharaja as the only real Rupanuga of his generation but by expousing these disassembling concepts and by making aparadhic propaganda campaigns against others they are merely ushering in a dark age and causing Srila Sridhar Maharaja's good name to be draged through the mud.

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-In other words, engage in vaidhi bhakti and show reverence to the path of raganuga bhakti-


But, you can't get beyond Narayana by the vaidhi path. To go beyond Narayana one must take raga. Please visit notthatroad.com

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In the case of "bhakti-gaurava" the meaning is a little different. I think that the closest would be definition (1) = gurutva, or (4) mahimA, i.e., weightiness or glory. So in this case, it means "the depth and glory of devotion."


The reason I say that maryAdA-mArga may be a more accurate name for vidhi-mArga is that it reflects the attitude rather than the activities. In other words, the activities of a raganuga bhakta may externally resemble those of a vaidhi bhakta, but the inner motivation and attitude are different.

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-In other words, engage in vaidhi bhakti and show reverence to the path of raganuga bhakti-


But, you can't get beyond Narayana by the vaidhi path. To go beyond Narayana one must take raga. Please visit notthatroad.com


Yes but as is explained in Sudhir Goswami's article there is a simple and sensible way to attain the feet of Radha Govinda, who have re-appeared in this age as Sri Gauranga. That is, we can all follow the advice of Srila Narottama das Thakur and engage in worship of Nitai.


Heno nitai vine bhai, Radha-Krishna paite nai!




But if we want to tell something about the final days of Srila Guru Maharaja then we shall have to say that in his last time he was incessantly crying out for the mercy of Nityananda Prabhu, "Dayal Nitai, Dayal Nitai, Dayal Nitai!" Nitai koruna habe braje Radha Krishna pabe — ‘If Nityananda Prabhu is merciful then it may be possible [to enter Vrindavan].' So you take shelter to the lotus feet of Nityananda — that is safety for your life. Not to imitate anything. But Nityananda Prabhu is so merciful he will give shelter to you and you will get shelter in Krishna-lila under the guidance of Rupa Goswami, Sanatan Goswami… — Srila Govinda Maharaja


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I guess there is no limit to how pompous and arrogant the gopi-wanna-be club can get in their defense of their pseudo-raganuga cult.


Some sahajiyas dress their bodies like gopis and some dress their minds like gopis, but ultimately there is really no difference.


To dress the material mind like a manjari or dressing the material body like a gopi is the same thing.


Ultimately, it is only the soul that can attain to madhurya-rasa. Playing dress-up gopi with the mind is just a more subtle form of sahajiyaism.


How can those who are still identifying with the mind and senses pretend to identify with madhurya-rasa?


They don't even know the first stage of liberation, yet they pretend to have attained siddhi.


Scholarship is a pile of dog stool.


Have sex with the wife and then practice asta-kaliya-lila smaranam.


sure................. we buy that.:crazy2:

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Scholarship is a pile of dog stool.


Have sex with the wife and then practice asta-kaliya-lila smaranam.


sure................. we buy that.


All Gaudiya Vaishnava's agree with your point. Can you respond to Shakti-fan's post?

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Srila Sridhar Maharaja said that, "as denotation increases connotation decreases and as connotation increases denotation increases". I've noticed that Srila Sridhar Maharaja often gives the secondary or connotative meaning of a shloka. This certainly doesn't mean that he's in error but rather the connotation of the shloka is either deeper and more congruous with the higher siddhanta than the denotative meaning. Generally Srila Sridhar Maharaja seems to using a connotative meaning of "pujala raga patha" verse as a warning to keep the neophytes from jumping artificially to a higher position. Srila Sridhar Maharaja assumes that the hearer of the connotative meaning is experienced enough to know the literal or denotative meaning. It seems to me that this is where all the confusion comes about. The "pujala raga patha" verse has different meanings on different levels so how could Jagat be entirely wrong despite his renegade pedigree? But despite Sripad B. Sudhir Goswami's proper Saraswat credentials he and his fellow travelers are convinced that the secondary meaning of "pujala raga patha" is the only way, the truth and the light. In some ways the present day Sri Caitanya Saraswat Math is similiar to present day ISKCON in that both of their prominent acaraya's has entered their nitya lila. It seems to me that B. Sudhir Goswami and his like minded compatriots are bitter that the other Gaudiya Maths and ISKCON do not accept Sridhar Maharaja as the most prominent disciple of Srila Saraswati Thakur. They may also view Srila Sridhar Maharaja as the only real Rupanuga of his generation but by expousing these disassembling concepts and by making aparadhic propaganda campaigns against others they are merely ushering in a dark age and causing Srila Sridhar Maharaja's good name to be draged through the mud.
I can't work out what all this mumbo jumbo about denotation and connotation is supposed to mean. I guess that is because I'm just a dumb boy from a sudra family. I never managed to get a PhD in what Prabhupada calls word jugglery. One thing I do know though is that Madhava Maharaja is the one who is picking up on secondary meanings when he translates that "pujala raga patha" verse his way. I would have thought even a neophyte ISKCON devotee who reads Prabhupada's books carefully could see that the words "pujala raga patha" mean "worship the path of raganuga bhakti". If you do puja or worship of the Deities this doing puja means you are doing vaidhi bhakti. You are putting yourself in a position where you are following strict rules and you are acting in a reverential way. Even a sudra like me can understand that.
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Srila Sridhara Maharaja liked to remind everyone: wherever and whenever you find prema, purchase it without hesitation. What a sahajiya thing to say.

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Ok boys, it's time to bring out the smokescreens!


What next? Will Puru dasa come and post 100000 words of cut and paste to cover over everything that has been said up till now?

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