Vaisnava Aparadha Brings One to Ruination -So Don't Do It

June 27, 2003

Vaisnava aparadha

yo hi bhagavatam lokam upahasam nrpottama

koroti yasya nasyanti artha dharma yasah sutah

hanti nindati vai dvesti vaisnavan na abhinandati

krudhyate yati no harsam darsane patanani sat

(Hari Bhakti Vilasa 10.310,312, from Skanda Purana,

conversation between Markandeya Rsi and King

Bhagiratha)

Oh King, anybody who makes fun out of the devotee of

the Supreme Personality to Godhead, his religiosity,

wealth, fame and family members all reach ruination or

are destroyed. Any person who kicks a Vaisnava,

criticizes him, angers him, envies him, who is not

pleased to see him or disrespects him, Mother Nature

becomes very angry with him and is not happy with him.

They are sent to the hellish planets. These six things

are meant for his degradation. (Therefore one should

avoid these six demonic activities).

pujito bhagavan visnur janmantara satair api

prasidati na visvatma vaisnave ca apamanite

(Hari Bhakti Vilasa 10.315, from Dvaraka Mahatmya,

conversation between Prahlada Maharaja and Bali

Maharaja)

Any person who has criticized a Vaisnava, such

sinners, even if they worship Lord Sri Visnu, the

source of the whole world for hundreds of births, with

such insulters of Vaisnavas, Lord Hari does not remain

happy.

Skanda Purana lists six kinds of Vaisnava aparadhas

(offenses):

hanti nindati vai dvesthi

vaisnavan na abhinandati

krudhyate yati no harsam

darsane patanani sat

(1) Killing or physically harming a devotee

(2) Criticizing or blaspheming a devotee for

(a) having a body born in a low family (listed in

Upadesamrta)

(b) having a body with a bad complexion (listed in

Upadesamrta)

(d) having a diseased or infirm body (listed in

Upadesamrta)

(e) having traces of sins or imperfectness listed in

previous sinful life(s)

(listed in Harinama Cintamani)

(f) having an accidental or momentary falldown

(listed in Harinama Cintamani)

(3) Being envious towards a devotee

(4) Not offering obeisances to a devotee

(5) Become angry towards a devotee

(6) Not becoming happy on seeing a devotee

Caitanya Bhagavata by Vrindavan Das Thakur on Vaisnava

Aparadha

"Any person who sides with a Vaisnava against another

Vaisnava and criticizes him is destined to be

destroyed." (Madhya 3.160)

"If Vaisnavas are offended even by an assembly of

renunciates, sannyasis, such an assembly is more

irreligious than a group of drunkards. For the

drunkards there is still a chance of salvation, but

for those who are critical of Vaisnavas there is no

hope of liberation." (M 3.41-43)

"Lord Caitanya absorbed the sin of Jagai and Madhai

into His own body. He then said, "Begin kirtana, then

this black shroud of sin will lift from My body and

enter the bodies of those who criticize the devotees

of the Lord." (M 3.302-303)

"One never advances in spiritual life by finding

faults in other Vaisnavas, in fact only sinful

reactions are increased, so give up all your

faultfindings." (M 3.313)

"The Vaisnava devotees of the Lord are eternally pure

and realized souls. Sometimes there are differences of

opinion amongst them which might appear like an

argument, but in fact, it is an amazing relationship

between devotees. Foolish rascals who do not

understand this exchange, praise one Vaisnava and

denounce the other. Such a mentality will lead to

destruction of faith and knowledge." (M 5)

"To criticize and find faults in pure devotees of the

Lord is the most grievous offense against the holy

name. O holy name! How can you bear the criticism

against your pure devotees through whom your glories

have been propagated? (You can never tolerate

criticism against those who have dedicated their lives

in propagating the holy name of the Lord.) Such

offenders are annihilated." (M 13.393)

"Therefore the conclusion is that having devotion is

the foremost of all rules, regulations, and rituals.

Rules and regulations are meant to be subservient and

secondary to devotional service; those who are

dissatisfied with this arrangement fall down from the

path of self-realization." (M 16.143-144)

"Those devotees who are narrow-minded and bigoted

start fighting over petty matters, this is a serious

deviation from the path of spiritual realization, and

so a really knowledgeable devotee will refrain from

taking sides in such disputes." (M 17.109-110)

"The offense or criticizing the Lord or His devotees

even once steals a man's proper intelligence." (M 19)

"Lord Gaurasundara has advented specifically to

deliver all the fallen souls with the exception of

those who find fault in Vaisnava devotees of the

Lord." (M 19)

"The Vedas clearly describe that if one hears

criticism of a Vaisnava devotee of the Lord then he

loses all of his accumulated piety and is cast into

abominable conditions of life birth after birth." (M

20)

"Everything, from the highest to the lowest living

entity, is a manifestation of Lord Krsna's energy,

hence Krsna cannot tolerate violence or offenses

perpetrated against anyone. And if anyone

offenselessly chants Krsna's name then Krsna will

certainly very soon liberate him from material

bondage. A person may be well versed in all the four

Vedas, but if he still maintains an offensive attitude

towards the Vaisnavas, then he is eternally doomed to

the worst kind of hell." (M 20)

"Whosoever makes any differences between Me, My pure

devotees, and Srimad-Bhagavatam are forever lost." (M

21)

"The spiritual master cannot even protect his own

disciples against the wrath of the Lord if his

disciple commits Vaisnava aparadha. In fact the guru

of such a disciple is hardpressed to protect himself

from the effects of the aparadha. If the guru is in a

very elevated stage of devotion, then he can protect

himself alone, but if he is not so elevated, then he

along with disciple sinks down into hell." (M 22)

"The true followers of Lord Nityananda are free from

fault-finding, they engage their full time in

blissfully glorifying Lord Caitanya. They are always

careful to avoid the pitfalls in devotional service."

(M 22)

"Some persons, trying to compare Vaisnavas, calling

one a bigger Vaisnava than the other, commit a grave

blunder for which they will soon suffer." (M 22)

"At times one may see a certain elevated devotee

quarreling with other devotees; this is all

transcendental and happening by the desire of Lord

Krsna. No one should side with any party, because they

are all most elevated Vaisnavas, to do so would

certainly result in Vaisnava aparadha." (M 23)

"One can become a true Vaisnava by serving Lord Krsna

and by not finding faults in others." (M 23)

"One who worships Krsna's lotus feet seeing all

Vaisnavas to be dear to the Lord will indeed cross

over this ocean of material nescience." (M 24)

"If one does not pay heed to Lord Caitanya's warning

and teachings on Vaisnava aparadha, then he will

remain completely ignorant about the offenses and thus

suffer terrible consequences." (M 22)

IF YOUR AIM IS LOVE OF GODHEAD BEWARE OF VAISNAVA APARADHA

Govindaram · June 27, 2003

Hare Krishna

My heart explodes at the fear of Vaisnava aparada,

please all members of this forum and anyone else,

forgive me if I have caused you offence,

may you all remain free from ignorance and never

commit Vaisnava aparada...Hare Krishna

June 27, 2003

WORLD

09/22/1998

Warning from a Pure Devotee

- by Swami B.A. Paramadvaiti

Dear Vaisnavas,

Dandavat Pranams. Recently Srila Bhakti Pramod Puri Maharaj in Jagannath Puri made the following commentary. In the conversation, he expressed the following warning which I like to repeat to you with some thoughts of myself. Guru Maharaja said that many individuals have left this material life for devotional life and taken up following four regular principles, including giving up meat eating. However, after some time due to misconception and offenses, they have fallen down from these principles.

Now, instead of eating animal flesh they have begun eating human flesh while some of them are even eating the flesh of Vaisnavas! This eating of human flesh, he said, was the criticizing of others and the eating of Vaisnavas flesh was criticizing Vaisnavas. He then posed the question, "Who would be better qualified to receive Krishna's mercy - an animal eater or one who eats the flesh of a Vaisnava?" If we look upon the way neophyte aspirants of the Vaisnava faith treat each other, we must wonder how we ignored, tolerated, and sometimes even promoted, this "Elephant in the Porcelain Shop Offense."

The writing is on the wall. Leading devotees are helplessly lost in the reactions of their Vaisnava Aparadhas. Their fellow institutionalists blame all their miseries on other causes rather than Vaisnava Aparadha. They cannot understand that the build up of Vaisnava Aparadha has the power to bring down anybody, regardless of how much service he may have otherwise performed in present or past lives. They do not understand that all members of the governing system where Vaisnava Aparadha is permitted, sponsored or tolerated, are also responsible for it and will share in the reactions of such offenses. Iskcon sometimes want to make a show of friendliness with other Vaisnavas such as inviting Srila B.P. Puri Maharaj to open the Puspasamadhi of Srila Prabhupada in Mayapur. Nevertheless, they do not stop minimizing and offending anyone who is not in Iskcon at any given moment. The stories and examples of this situation are too long to start to enumerate. It is also a fact that this hostile relationship was reciprocated in some cases by those devotees under attack. Thus a situation was created that leaves all devotees unhappy and prone to further reactions of negative karma.

Srila B.P. Puri Maharaj tried to avoid that and asked us to print and distribute copies of his book, "The Heart of Krishna". This book is a loving warning to all to treat each other with love and compassion. Today, top leaders with Vaisnava Aparadha mentality are leaving the path of devotional service. Vaisnava Aparadha will ruin us. Srila Prabhupada had said, "Our movement cannot be broken from the outside." But we can break it from the inside

June 27, 2003

Introduction

The Heart of Krsna

(Vaishnava Aparadha &

The Path of Spiritual Caution)

by

His Divine Grace

Om Visnupad

Srila Bhakti Promod

Puri Goswami Maharaja

THE ETYMOLOGICAL development of the word aparadha is radhat arthat aradhanat- apagatah, which means "to be distanced from worship."

Offenses committed at the lotus feet of Vaishnavas, the Devotees, distance one from devotional service to the Supreme Lord. But in a higher sense it means to be removed from the service of Sri Radha. All divine service to Krishna is being conducted under her direction. To offend her servitors is to make one unfit for her divine service. The whole aim of Krishna consciousness is radha-dasyam, the divine service of Sri Radha, and offenses at the lotus feet of Vaishnavas make one unfit for such service.

The Lord is overly protective of his devotees (bhakta-vatsala ). He cannot tolerate any offenses against them. They have bhakti (devotion), and they can awaken it within us. Bhakti is the sole means to attract Krishna, who is a slave of devotion. The same is true of Sri Chaitanya Mahaprabhu. The Caitanya-Bhagavata states:

A person can attain the shelter of Mahaprabhu only by the grace of a higher Vaishnava. Religious practices and even chanting the Holy Name without devotion is useless.

Srila Bhaktisiddhanta Saraswati Prabhupada writes in his commentary:

Without developing a spirit of service, chanting the Holy Name is vain. Real devotion can only be cultivated when one receives the blessings of an unalloyed devotee.

Bhakti means devotion. Vrndavana dasa Thakur says:

If a person commits an offense at the lotus feet of a Vaishnava, even though he may have received Krishna's mercy, he will never attain divine love, prema. (Chaitanya-bhagavata Madhya-lila 22.8)

Srila Prabhupada writes:

Even if one is a Vaishnava, if he commits offenses to the Holy Name, he becomes unfit to render pure devotion. Although it may appear that he is still being shown favor by the Lord as he continues to make a show of chanting without difficulty, the Lord is actually very displeased with him because of his antagonism toward devotees. Therefore, to give up nama-aparadha we must first give up sadhu-ninda or finding fault with devotees.

Regarding the phrase krsna krpa hoileo ("even though he may receive Krishna's mercy"), Srila Saraswati Thakur comments:

People may think that because an offender appears to continue to chant without difficulty, the Lord must still favor him, but they are wrong. The Lord is not even slightly moved by their sham devotion.

The author of Sri Caitanya-bhagavata, Vrndavana dasa Thakur, says that these statements are not his alone; they are the verdict of the Vedas. Srila Bhaktisiddhanta Saraswati Thakur did not tolerate any disrespect towards genuine Vaishnavas. Sri Chaitanya Mahaprabhu also emphatically denounced any insults directed at Vaishnava devotees. To understand the seriousness of vaisnava-aparadha, offending devotees, one must grasp the multi-faceted, multi-dimensional nature of the Supreme Personality of Godhead, Sri Krishna Chaitanya Mahaprabhu. Mahaprabhu is the source of all incarnations in Kali-yuga and the savior of all souls. He is Krishna, the son of Maharaja Nanda, fully enriched with the mood and radiance of Sri Radha. Srila Krishnadasa Kaviraja Goswami offers prayers to all of these manifestations in the preface of Sri Caitanya-caritamarta:

vande gurun isa-bhaktan

isam isavatarakan

tat-prakasams ca tac-chaktih

krsna-caitanya-samjnakam

I offer my obeisances unto all the gurus, the devotees, the Lord's avataras, his expansions, his saktis (energies), and the primeval Lord Himself, Sri Krishna Chaitanya. (Caitanya-caritamrta, Adi-lila 1.1)

In the same way that Mahaprabhu is Krishna, he expands as Nityananda Prabhu (prakasa ), who is Balarama. Balarama's partial expansion is Sadasiva, Maha-Vishnu Avatara, whose counterpart in Chaitanya-lila is Advaita Acarya. What is left of Sri Radhika after Krishna has plundered her emotions and lustre is Sri Gadadhara Pundit. Sri Gadadhara and Svarupa Damodara are his sakti (energies). Bhakta means Srivasa Thakur who is Sri Narada Muni in Krishna-lila. Isa, Divinity means Mahaprabhu Himself. The complete conception of Divinity must include the predominating moiety and the predominated moeity. The slightest disregard to any one of these is equal to disregrading the Supreme Lord Sri Chaitanya Mahaprabhu Himself. There are two aspects to the guru principle: the siksa or instructing guru, and the diksa or initiating guru. Both are represented in Srivasa Thakura.

In the beginning of the second chapter of the Antya-lila of the Sri Caitanya-caritamrta, Srila Krishnadasa Kaviraja offers the following invocation:

vande ham sri-guroh

sri yuta-.-kamalam

sri-gurun vaisnavams ca

sri-rupam sagrajatam

saha-gana-raghunathan vitam tam sa jivam

sadvaitam savadhutam parijana-sahitam

sri-krsna-caitanya-devam

sri-radha-krsna-padan

saha-gana-lalita-sri-visakhanvitams ca

(Caitanya-caritamrta, Madhya-lila 2.1)

I offer my obeisances unto the lotus feet of my Guru and to all the preceptors on the path of devotion. I offer my obeisances unto all the Vaishnavas and to Sri Rupa Goswami and his associates Raghunatha dasa, and Sri Jiva. I offer my obeisances to Advaita Acarya, Nityananda Avadhuta, Gadadhara Pundit, and to Sri Chaitanya Mahaprabhu with all his devotees, headed by Srivasa Thakura. I then offer my obeisances to the lotus feet of Sri Radha and Sri Krishna, and all the gopis headed by Lalita and Visakha. (Caitanya-caritamrta, Antya-lila 2. 1)

In the above invocatory prayers (mangala-carana ), the Vaishnavas are venerated. Kaviraja Goswami writes further:

Before beginning the narration of the pastimes of Sri Chaitanya Mahaprabhu, simply by meditating on Sri Guru, the Vaishnavas, and Divinity, I invoke their benediction. Such meditation destroys all detriments on the spiritual path, and helps one to fulfill all their desires.

We must note very carefully that the Vaishnavas have been included within the full conception of Divinity.

These writings describe the Vaishnava's extraordinary qualities, and the spiritual benefit resulting from serving them. There are also several warnings regarding the disastrous effects of vaisnava-aparadha.

The Caitanya-caritamrta, Madhya-lila 19.156 states:

If a devotee commits vaisnava-aparadha, his offense is like a mad elephant uprooting and trampling his creeper of devotion; afterwards the creeper's leaves dry up and become lifeless.

There are three categories of Vaishnavas: kanistha (neophyte), madhyama (intermediate), and uttama (advanced) described in the Caitanya-caritamrta. Kaviraja Goswami states that to gain shelter of a Vaishnava, it is imperative to first receive the mercy of Nityananda Prabhu:

All of the Vaishnavas who live in Vrndavana are absorbed in singing the all-auspicious name of Sri Krishna. Sri Mahaprabhu and Nityananda are their life and soul. They do not know anything but devotion to Sri Radha and Krishna. My shelter at the Vaishnavas' lotus feet has been granted only by the mercy of Nityananda Prabhu.

Srila Bhaktisiddhanta Saraswati Prahhupada corroborates this fact:

All of the Vaishnavas living in the holy dhama of Sri Vrndavana are very fortunate souls. They have taken shelter in the Holy Name of Krishna. Sriman Mahaprabhu and Nityananda are their life and soul. They know nothing but the eternal service of Sri Radha and Sri Krishna.

Krishna's mercy descends only through the Vaishnavas.

Srila Bhaktivinode Thakura, a nitya-siddha (eternal associate) of the Lord, instructs the devotees to pray to Mahaprabhu. He says that we should seek shelter in the shade of a Vaishnava's lotus feet, shed tears of remorse with total humility, submitting to him the plight of our material existence, which is the result of turning away from Krishna. The Vaishnava is an ocean of compassion and feels the pain of others. When he pleads on our behalf to the Lord, Krishna responds and kindly accepts us as the followers of his favorites. Krishna's mercy descends only through the Vaishnavas.

There is Krishna and karsna. Krishna's mercy is embodied in pure devotees, who are known as karsna. The lotus feet of a Vaisnava guru represents the mercy of the Lord. Krishna is the priceless treasure enthroned in Sri Guru's heart. The Lord can easily give this treasure to those who are surrendered to his devotees. There is no other way to receive Krishna's grace than to serve and take shelter at the lotus feet of a Vaishnava. Sri Kaviraja Goswami discusses the importance of honoring the Vaishnava's remnants, using the example of Sri Kalidasa, the uncle of Raghunatha Dasa Goswami:

Taking the food remnants of Vaishnavas is so potent, it forced Mahaprabhu to give his mercy to Kalidasa. Don't hesitate-eat the Vaishnava's remnants, and you will fulfill your heart's desire.

Food offered to Krishna is called maha-prasadam. After maha-prasadam is taken by a devotee, his remnants are glorified as maha-maha-prasadam. The dust of a pure devotee's feet, the water of his foot bath, and his food remnants are three extremely potent spiritual substances. By honoring these three, one will be filled with ecstatic love for Krishna. All the scriptures declare this again and again. My dear devotees, please hear me: believe in these three and honor them in a mood of service, and you will achieve the purpose of your existence-ecstatic love of Krishna. This is the greatest mercy of Krishna, and Kalidasa is living proof.

In Kalyana-Kalpataru, Srila Bhaktivinode Thakur writes:

When will Mahaprabhu shower his mercy upon me so I may have shelter in the shade of the Vaishnava's lotus feet? I will humbly stand before the Vaishnava holding a straw between my teeth, weeping I will tell him of my miserable life, and I shall give up all self-deception. I will admit that my life is one never-ending misery and beg him to put an end to all of this. The kind Vaishnava will beg Sri Krishna with all his might, and Krishna, moved by the Vaishnava's sincerity, will shower his divine grace.

And in Saranagati, Srila Bhaktivinode Thakur writes:

O Vaishnava, you are an ocean of mercy. Please shower your compassion upon me. Give me the shade of your lotus feet and purify my polluted heart. I am following you, begging-Sri Krishna is yours-you have the power-give him to me!

Narottama dasa Thakura sings a similar song:

I am so sinful; how can I possibly serve the Lord? I have no love for my guru. I have no love for the devotees and I am constantly deluded. I am so absorbed in material life that I have forgotten who I am. The witch Maya is waiting to hang a noose around my neck. I have no power to resist her on my own. I am helpless without your mercy. I know that you never see the faults of anyone, so I'm begging you-please save me." (Prarthana )

Narottama's songs are filled with wonderful glorification of Vaishnavas. They are treasured by all devotees as priceless instructions for increasing one's devotion. From his childhood, Srila Bhaktisiddhanta Prabhupada chose Narottama's songbook as his constant companion on the path of devotion. Vrndavana dasa Thakura considered himself to be the last direct servant of Nityananda Prabhu. He has glorified the Vaishnavas throughout his masterpiece Sri Caitanya-Bhagavata. In his introduction he writes:

I first offer my unlimited obeisances at the feet of Sri Krishna Chaitanya's dearest associates, the devotees. And then I pray to him, who appeared in Nabadwip and was also known as Visvambhara.

Sri Vrndavana dasa offers his humble obeisances unto Mahaprabhu's devotees, and then to Sri Mahaprabhu. He explains:

The Supreme Lord has boldly declared in all the scriptures that 'The worship of my devotees is higher than worshipping me.' By first glorifying the Vaishnavas, I am guaranteed success in writing my book. (This statement was made by Krishna to Uddhava in the Srimad-Bhagavatam.)

The next statement is from the Itihasa-Samuccaya :

If one wants God's mercy, he must first serve his devotees. Only this will satisfy the Lord; of this there is no doubt.

The following verse, from the Pausayana-Sruti, is quoted in Srila Madhvacarya's commentary on the Brahma-Sutra :

Worship the devotees, serve them, hear from them, and they will protect you.

The Mundaka-Upanisad states:

If you want the real treasure of liberation you must serve the Lord's pure devotee.

In his Govinda-Bhasya commentary, Baladeva Vidyabhusana quotes Srimad-Bhagavatam :

jnane prayasam-udapasya namanta eva

jivanti sanmukharitam bhavadlya-vartam

sthane sthitah sruti-gatam tanu-van-manobhir

ye prayas'o 'jita jito'py asi tais tri-lokyam

(Srimad-Bhagavatam 10.14.3)

Brahma prayed to Krishna,

My dear Lord, those who have given up abstract thinking and armchair philosophizing, start hearing about you from devotees and begin divine service with their body, mind, and words. Although you are unconquerable and rarely attained, you are conquered by them.

In the Padma Purana, Shiva says to his wife Parvati:

O Goddess, higher than the worship of all the gods and goddesses is the worship of the Supreme Lord Vishnu. But higher still is the worship of everyone and everything that is dear to Him, including Ganga devi, Tulasi devi, the book Bhagavata and the devotee Bhagavata.

Vrndavana dasa cautions us against seeing Vaishnavas externally. Such superficial vision is condemned:

In order to teach us the absurdity of judging devotees externally according to race, color, family, or other considerations, the Supreme Lord arranged for Haridasa Thakura to take birth in the lowest section of society. All the scriptures emphasize that if a pure devotee appears even in the lowest social circumstances, he is still to be worshipped by everyone.

A Vaishnava may appear in any family or section of society, yet he is still the most elevated person by the decree of the scriptures.

God is the protector of all living entities, and he cannot tolerate insults and disrespect shown to his devotees. Extremely mindful of his dear devotee's well-being, he refuses to accept any worship from those who slight them. The Lord loves his devotees so much that he not only accepts food and gifts from them, but sometimes he even steals their offerings! Whereas he is repulsed by offerings from a non-devotees.

In one pastime, Krishna was very eager to eat plain chipped rice cooked by Vidura's wife, and ignored a royal feast set by Duryodhana. Similarly the Lord could not resist eating the few morsels of flat rice offered by Sudama. He told him:

O Brahmin! What wonderful things have you brought for me from your home? Even a small offering from a devotee is a grand feast for me, whereas a non devotee's feast cannot satisfy me in the least. Anything offered to me with love, I accept with love.

Sriman Mahaprabhu quotes from the Itihasa Samuccaya, recorded by Srila Krishnadasa Kaviraja:

A person may learn all the Vedas, but if he has no devotion, how can he be my devotee? Whereas if a person born into the lowest section of society has devotion, he is very dear to me. All respect must be given to such an elevated soul. His offerings must be accepted by all, for he is as much worthy of worship as I am.

Mahaprabhu also quotes Hari-bhakti-sudhodaya:

A Brahmin's sins are burnt to ashes by the powerful fire of krsna-bhakti. Whereas if a Vedic scholar is an atheist, he is derided. Anyone devoid of devotion may take birth in a great family or nation, have extensive knowledge of the scriptures, perform austerities, or chant Vedic mantras, but such things are like ornaments on a dead body. Only fools will be impressed.

When Mahaprabhu went to embrace Haridasa Thakura, with all humility Haridasa said to him:

My dear Lord, please do not touch me. I am most fallen, the lowest of men. Mahaprabhu replied: I want to touch you just to purify myself. You are so pure, it is as if at every moment you are bathing in all the sacred rivers, visiting all the holy places of pilgrimage, and performing every sacrifice, austerity, and charity imaginable. You are more exalted than any Brahmin or sannyasi.

The Lord then recited this sloka from the Srimad Bhagavatam:

One who always chants your Holy Name, even though born in the worst circumstances, is a saint. We can understand that he must have performed all austerities and sacrifices, bathed in all the holy rivers, and mastered the Vedas. Therefore he is a true Aryan (one who is pure).

In the Padma Purana, Uttara-khanda, it is declared:

When a person is admitted into Vishnu's family, he is called a Vaishnava. It has been said that of all people, the Vaishnava is certainly the most exalted.

The Dvaraka-Mahatmya states:

A person who is devoted to Janardana, the Supreme Personality of Godhead, is a saint even if he is born into a low-class family; whereas if a person is born into an aristocratic family of noble lineage and is not a devotee of the Lord, he is of bad blood.

Any association with non-Vaishnavas or with Brahmins who lack devotion is categorically denounced. The Padma Purana states:

The association of meat-eaters is strictly prohibited because their lifestyle goes against scriptural regulations; in the same manner, contact with a non-Vaishnava Brahmin must be avoided. Whereas a Vaishnava-one who is initiated and who is affectionate to the Lord and his devotees--even if born into a low-class family, is capable of purifying all three worlds.

Vrndavana dasa says that intimate association with non-Vaishnavas, regardless of their parentage, is suicidal. According to the Padma Purana, the characteristics of a Vaishnava are as follows:

One who is dedicated to worshipping Vishnu, who has received initiation into a Vishnu-mantra, is classified as a Vaishnava by spiritual preceptors; all others are non-Vaishnavas." (Hari-bhakti-vilasa 1.55)

Those who are simply born into a Brahmin family but are non-Vaishnavas, and who are inimical towards Vishnu and Vaishnavas, are condemned. Vrndavana dasa cries out against these namesake Brahmins, citing the Varaha Purana:

In Kali-yuga, demons will be born in smarta Brahmin families to harass and torture the righteous devotees of the Lord. The demons choose Kali-yuga to be born in, so they can torment those rare persons who adhere to the path enunciated by the Vedas (sruti ). They viciously attempt to disrupt the devotee's service to the Supreme Lord.

These Brahmin impostors view Vaishnavas who have a bad background with contempt. They scoff at their spiritual practices, or when they see them receive honor and respect, they vainly try to expose the Vaishnava's background, and other mundane trivialities. The Brhad Aranyaka Sruti describes them, saying:

One who leaves the world fully understanding the Absolute Truth is honored as a Brahmin, but one who does not has wasted his life.

According to Sri Krishnadasa Kaviraja, not only should one not consider the form of God to be mundane, but the same is true of his devotees.As written by Srila Krishna-Dvaipayana Vyasadeva, the author of Srimad-Bhagavatam:

There is no greater blasphemy than to think that the body of Vishnu is material. And Mahaprabhu says: The Vaishnava's body is never mundane; it is supramundane, and supercharged with ecstasy. (Caitanya-caritamrta Adi-lila 7.155, Antya-lila 4.191)

The use of the term atmasama does not imply that pure devotees are equal to the Supreme Lord in every respect. The Supreme Lord is the only one who possesses transcendental qualities to an infinite degree. The jiva can only possess these qualities to a finite degree.

Mahaprabhu says: "The finite and the Infinite can never be considered equal, just as a tiny spark is never equal to a fire." The following verse is found in the Bhagavat Sandarbha and also in Sridhara Swami's commentary to the Srimad-Bhagavatam:

The Supreme Lord is the embodiment of etenality, knowledge, and bliss. Two of his multifarious spiritual energies are: hladini-sakti, the pleasure-giving potency, and samvit, perfect knowledge of the self and all other things, while the jivas are cocooned in ignorance, and deeply anchored in suffering.

Only by taking complete shelter of Sri Radhika and her serving group, the hladini sakti, can we realize our innate spiritual identity and service to the holy lotus feet of Sri Guru, Gauranga, and Krishna. Srila Krishnadasa Kaviraja explains further why a pure Vaishnava's body is aprakrta, or supramundane:

At the time of diksa (initiation), the devotee surrenders to Krishna with body and soul. In reciprocation, Krishna accepts him, elevating him, body and soul, to a status equal to his own. The Lord transforms the Vaishnava's body and makes it a repository of transcendental emotions." (Caitanya-caritamrta, Antya-lila 8. 192-193)

He then quotes the Srimad-Bhagavatam:

When people reject materialism and conduct their lives under my direction, they attain immortality. They become eligible to be with me and share spiritual emotions (rasa ) with me in their spiritual identity." (Srimad-Bhagavatam 11.29.34)

But what is meant by surrender, Srila Saraswati Prabhupada writes in his Anubhasya commentary:

Although one who has completely renounced the world (akincana ) and one who is completely sheltered in Krishna (saranagatah ) may appear to be the same externally, the devotee who has given up the world has also offered his soul. At the time of initiation, the devotee gives up material conceptions while he begins to understand sambandha-jnana, one's eternal relationship with God and those who are part of the family of God. When the devotee gives up the shelter of maya, he takes shelter of Krishna and is Krishnized. At this stage, the devotee's delusion as enjoyer of material pleasures dissipates, and his real self merges with his new identity as an eternal servant of Krishna. The devotee attains his spiritual body (sac cid ananda svarupa )and his eternal service to Krishna, serving him in his own transcendental form. The pure devotee's ecstatic service is an elevated stage of devotion which is often misinterpreted and misunderstood by those unacquainted with the science of devotion. For this kind of aparadha one is deprived of the shelter of a Vaishnava guru." (Anubhasya, Caitanya-caritamrta, Antya 4.193)

Mahaprabhu taught everyone that a Vaishnava's transcendental body is unlike that of an ordinary person, or even an extraordinary person. The Lord did not view personalities like Haridasa Thakura, who took birth in a low-class family, or Sanatana Goswaml, whose body was diseased, or Vasudeva Vipra, who was suffering from acute leprosy, as social outcasts or disease ridden beggars. Instead he embraced them, proving that a pure devotee's body is never impure. The pure devotee's body is transcendental, infused with spiritual bliss, and best suited to serve Krishna. As the Lord himself says:

mad-bhakta-pujyabhyadhika

sarva-bhutesu man-matih

The worship of my devotees is the real worship of me. In fact it is higher than worshipping my very self. (Bhag. 11.19.21)

My dear devotees, pray to the Supreme Lord and his devotees-the Vaishnavas-that we may always worship and adore them, and thereby enter The Heart of Krishna.

June 27, 2003

The Mad Elephant - a lecture given by

Sri Srimad Gour Govinda Swami Maharaja:

Mahaprabhu says:

yadi vaisnava-aparadha uthe hati mata

upade va chinde, tara sukhi; yaya pata

If the devotee commits an offense at the feet of a vaisnava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.

tate mali yatna kari; kare avarana

aparadha-hastira yaiche na haya udgama

The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.

One very, very wicked, very dangerous animal comes. That is a mad elephant. This is vaisnava-aparadha. Vaisnava-aparadha is a mad elephant. This dangerously wicked animal can still come. Even at this stage, if some sadhu or vaisnava commits aparadha at the lotus feet of such a dear vaisnava, then this mad elephant comes, breaks their fences, enters into their garden, and completely devastates everything. This elephant pulls the creeper out from its root and throws it away ; finished. upade va chinde, tara sukhi; yaya pata ; Completely uprooted, the creeper becomes dried up. So one should be most careful that this dangerous and wicked animal should not enter into your garden. Take the utmost care to maintain this bhakti-lata creeper.

Sin and Offense

At this point I want to mention something about papa and aparadha. One should understand that there is a difference between sinful activity and offense. One may be a greatly sinful person who has committed many sinful activities in this life and previous lives, but all of these sinful reactions are like dhuli-lepa, layers of dust. They can be washed off very easily. But aparadhas are like vajra-lepa, very strong layers like a thunderbolt. They cannot be washed off. This is the difference. The reaction to sinful activities can be easily washed off. If you merely chant Hare Krishna and attain the stage of namabhasa, then karmic reactions are washed away. The example is Ajamila. He was a very sinful person. Chitragupta, who records all of the sinful activities of the conditioned souls, had made a very big book for him. When the Yamadutas came to take him, Ajamila uttered the name of Narayan. He was only calling his son, yet he attained the stage of namabhasa and his sins were completely washed off, finished. So, sin is like dhuli-lepa, a layer of dust, which is very easily washed off. But aparadha is a layer like a thunderbolt.

Even the Supreme Lord tells Durvasa Muni, ;I cannot wash it off. No. It is vajra-lepa, a very strong layer; If the Supreme Lord says He cannot wash it off, then who can? Only that vaisnava at whose feet you have committed aparadha can excuse you.

Jiva Goswami says that if a thorn has pierced your body on the heel, do you think that it will come out from the shoulder? It will only come out from where it was pierced ; the same heel. That means you must go and approach that vaisnava at whose lotus feet you committed the offense. Only he or she can excuse you. No other vaisnava can excuse you. Even the Supreme Lord cannot excuse you.

Even Lord Siva

Sulapani, Sivaji, is a very powerful person. He is so powerful that he drank an ocean of poison. He has such potency. However, Vrindavan Das Thakur has said:

sula-pani-sama yadi vaisnavere ninde

tathapiha nasa paya, ; kahe sastra-vrnde

iha na maniya ye sujana-ninda kare

janme janme se papistha daiva-dose mare

Even if a person is as powerful as sula-pani, Sivaji, still if he commits vaisnava-aparadha, if he criticizes a vaisnava, sadhu, who is dear to Krishna, then he falls down from his most elevated position and he perishes.

If someone cannot understand this and still blasphemes such a vaisnava, sadhu, then life after life he;ll go to hell and suffer ; janme, janme.

Mahaprabhu describes what punishment is awaiting such an offender:

prabhu bale, vaisnava nindaye yei jana

kustha-roga kon ;ra sastiye lekhana

apatatah sasti kichu haiyache matra

ara kata ache yama-yatanara patra

caurasi-sahasra yama-yatana pratyakse

punah-punah kari; bhunje vaisnava-nindake

It is written in the scriptures that one who blasphemes the vaisnavas will suffer from leprosy, after which he will be punished by the agents of Yamaraj again and again, in 84,000 births.

This is awaiting the person who does vaisnava-ninda, who blasphemes a vaisnava, sadhu. Not only do they go to hell but also all of their pitr-purusa, their forefathers, will also go to hell. Skanda Purana describes:

nindam kurvanti ye mudha vaisnavanam mahatmanam

patanti pitrbhih sardham maha-raurava-samjnite

hanti nindati vai dvesti vaisnavan nabhinandati

krudhyate yati no harsam darsane patanani .

There are six types of vaisnava aparadha: (1) One who kills a vaisnava. He is a great offender. (2) One who blasphemes a vaisnava. (3) One who upon seeing a vaisnava does not offer obeisances. (4) One who gets angry at a vaisnava, krodha kare. (5) One who upon seeing a vaisnava does not feel delighted. (6) Dvesti, one who thinks ill of a vaisnava in the mind. He does not speak anything but in the mind thinks, ;Oh, who is that?; Skanda Purana says, patanti pitrbhih sardham maha-raurava-samjnite ; Not only does such an offender go to hell but generations of his ancestors do also.

Hearing is an Offense

Srila Jiva Goswami has written, vaisnava ninda sravane ;pi dosa uktah ; If you hear someone criticizing, speaking ill of a vaisnava, then you also commit offense. The Bhagavatam says:

nindam bhagavatah srnvams tat-parasya janasya va

tato napaiti yah so ;pi yaty adhah sukrtac cyutah

Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit.

In Bhakti-sandarbha Jiva Goswami has commented on this Bhagavatam verse:

tato ;pagamas casamarthasyaiva; samarthena tu nindaka-jihva chettavya; tatrapy asamarthena sva-prana-parityago ;pi kartavyah

Sastra says that if you hear such criticism then you will commit aparadha. It is better on your part to leave that place, I won;t hear; If you cannot leave, and if you have the power to cut out the tongue of the person who is blaspheming a vaisnava, then he will never say such things again. But if you cannot cut off the tongue of that blasphemer and you cannot leave the place, then it is better to kill yourself. “Let me be killed, let me die — sva-prana-parityago ‘pi kartavyah.” Otherwise you will be an offender. The example is given in the sixth canto of Bhagavatam of Sati, the wife of Sivaji and the daughter of Daksha Prajapati. vaisnavanam yatha sambhuh — Sivaji is a great vaisnava. His father-in-law, Daksha, criticized him, and thereby committed aparadha. Daksha was performing a sacrifice. He invited all of his daughters and sons-in-law, but he didn’t invite Sati. Sati wanted to go there but Sivaji said, “Don’t go. We are not invited.” Sati said, “What invitation is required to go to the father’s house?” So Sati went. But there she heard her father Daksha criticizing Sivaji, vaisnavanam yatha sambhu. What should Sati do? She could not cut off the tongue of her father, and she could not leave the place, so she committed suicide and left her body. Vaisnava-aparadha is so serious, so dangerous. One should not commit it. It cannot be washed away. It is vajra-lepa, like a layer of thunderbolt. Papa, sinful activities, are like a dhuli-lepa, a layer of dust. They are very easily washed off. But this vajra-lepa, the layer like a thunderbolt, cannot be washed off. Only the vaisnava whom you offended can excuse you. Otherwise it cannot be washed off. Even the Supreme Lord says, “I cannot remove it.”

The Lord tells Durvasa Muni, “Go beg excuse from Ambarish Maharaja. If he will excuse you then you will be free from danger and this sudarsana-cakra will let you go. Otherwise the cakra won’t leave you.”

Questions

Devotee 2: Devotees sometimes think, “This devotee is not really a vaisnava, he is only a neophyte, therefore if I think something bad of him it is all right.”

Gour Govinda Swami: Don’t hear such a thing.

Devotee 1: It is very difficult to not hear such talk.

Gour Govinda Swami: Do you think it is easy to get Krishna? It is very difficult and it is very easy. You think, “I will do all nonsense and I will get Krishna.” What is this? Day-dreaming! It is not so easy!

Devotee 2: So anyone could be a vaisnava.

Gour Govinda Swami: The jiva is vaisnava! jivera ‘svarupa’ haya krsnera ‘nitya-dasa’, the svarupa of the jiva is vaisnava. But we have no such vision. We cannot see, because we are such rascals, degraded fellows. We are blind. We have no proper vision. So how can we see the svarupa? We only see the outward, nasty things, the outer body. We have no vision to see. But every jiva is a servant of Krishna — jivera ‘svarupa’ haya krsnera ‘nitya-dasa’. That is what Mahaprabhu has said. But we cannot see it. A real sadhu, paramahamsa, pays respect to one and all. amani manada — Don’t demand respect for yourself, rather, pay respect to one and all. A sadhu doesn’t even disrespect an ant. He sees him as a jiva. You should know that before you offer respect to a sadhu, the sadhu has already paid respect to you in his mind. For practical dealings we have this consciousness of superior and inferior. But a sadhu offers respect to one and all. Seeing the jiva soul within, he doesn’t disrespect even an ant.

Is Begging Forgiveness Enough?

The fourth canto, second chapter of Srimad Bhagavatam describes how Daksha, the son of Lord Brahma, organized a great sacrificial ceremony, but in the process committed an offense to the topmost vaisnava Lord Siva. Sivaji did not take Daksha’s offense seriously and afterwards Daksha cried, begged forgiveness from Siva, and was forgiven. By the blessings of Lord Siva, Daksha was able to complete his sacrifice. However, in spite of achieving the forgiveness, Daksha had to suffer a reaction for his offense. Srimad Bhagavatam (4.30.48) describes:, yasyam mahad-avajnanad ajany ajana-yonijah — As a result of his offense to Lord Siva, Daksha had to take birth again, this time in a ksatriya family, a lower birth. In that next birth Daksha also committed an offense at the lotus feet of Sri Narada Muni. Jiva Goswami comments that this offense to Narada was an additional fruit of Daksha’s previous offense to Lord Siva. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada describes this in his purport to Bhagavatam 4.4.13:

He [Daksha] offended the lotus feet of Lord Siva because he thought that his body, being the father of the body of Sati, was superior to Lord Siva;s. Generally, less intelligent men misidentify in that way, and they act in the bodily concept of life. Thus they are subject to commit more and more offenses at the lotus feet of great souls.

So if Lord Siva forgave Daksha, how is it that Daksha still had to suffer these multiple reactions? Why didn;t Lord Siva;s forgiveness forestall all reactions to the offense?

Earlier in the same purport, Srila Prabhupada gives a hint:

A great soul may forgive offenses, but Krishna does not excuse offenses to the dust of that great soul;s feet...

In his Bhakti-sandarbha (265.57-8), Srila Jiva Goswami says:

.-prabhrtisv aparadhe tu tat-santosanartham eva santata-nama-kirtanadikam samucitam ... uktas ca nama-kaumudyam — mahad-aparadhasya bhoga eva nivartakah tad-anugraho va

In order to be free from offenses unto great souls, one should please that same personality whom one originally offended through constantly engaging in the process of bhakti, beginning with the chanting of the holy names.... Nama-kaumudi confirms this as follows: “Offenses to great devotees may be relieved either by experiencing the calamities they bring or by attaining the favor (anugraha) of the offended devotee.”

If Daksha had achieved the favor of Lord Siva then there should have been no reaction whatsoever. But Bhagavatam 4.7.16 describes that he only achieved the forgiveness of Lord Siva (ksama), and not his favor (anugraha). Because he retained the concept of being the father-in-law of Lord Siva, he could not see Lord Siva in a superior position as an advanced vaisnava and achieve his favor by bowing down to touch his feet.

One mundane example may serve to illustrate this important distinction. Suppose you lend some money to someone else, then later they come to you, apologize, and say that they are unable to repay you. You may say, ;OK, you are relieved of the debt; But are you satisfied by such behavior? No. Satisfaction can only come through being repaid the debt as originally promised. Similarly, begging for and acquiring forgiveness for an offense is not the same as achieving the blessings and favor of the offended vaisnava. If one actually achieves the favor of the offended vaisnava then one will be protected from Krishna;s displeasure.

In contrast to the behavior of Daksha, when Durvasa Muni realized that he needed to achieve the favor of Maharaja Ambarish in order to become free of his offense, he bowed down and touched the feet of that great vaisnava, and immediately he was delivered. This he did even though he was a famous sadhu while Maharaja Ambarish was merely a king.

Another example is found in the pastime of Srila Gadadhar Pandit and Pundarik Vidyanidhi as described by Srila Vrindavan Das Thakur (Cb. madhya 7.44-113). Upon seeing the material opulence of Srila Pundarik Vidyanidhi, some doubts came to the mind of Gadadhar Pandit. Later when he realized the exalted position of Vidyanidhi Mahasay, Gadadhar felt great remorse and felt it necessary to take initiation from Pundarik in order to become free from what he considered to be his offense.

June 27, 2003

Srila Prabhupada

Raghunatha Bhatta never did anything harmful to a Vaisnava. In other words, he was never inattentive in the service of the Lord, nor did he ever violate the rules and regulations of a pure Vaisnava. It is the duty of a Vaisnava acarya to prevent his disciples and followers from violating the principles of Vaisnava behavior. He should always advise them to strictly follow the regulative principles, which will protect them from falling down.

Although a Vaisnava preacher may sometimes criticize others, Raghunatha Bhatta avoided this. Even if another Vaisnava was actually at fault, Raghunatha Bhatta would not criticize him; he saw only that everyone was engaged in Krsna's service. That is the position of a maha-bhagavata.

CC.Antya 13.133 Purport

June 27, 2003

Who Is Actually A Vaisnava?

(Thakura Bhaktivinoda in Vaisnava Seva. Sajjana Tosani 6/1)

Q. Who is a vaisnava, madhyama vaisnava & uttama vaisnava?

A. Till the time namaparadha is present in one's chanting, the real name does not actually manifest. The result of namabhasa is that the sinful reactions are finished. When the sins are finished, the mind and heart become pure. When the mind and heart become pure, at that time there is no chance for commiting namaparadha. Thus someone comes to stage of chanting the name regularly without aparadha, he is to be called a 'vaisnava'. In the same if the chanting of name without aparadha becomes continuous then he comes to the stage of 'madhyama vaisnava'. And when there is the manifestation of hladini-sakti in the heart of the devotee due to chanting he is to be considered the 'uttama vaisnava'.

(Thakura Bhaktivinoda in his commentary on the Manah Siksha, Mantra 10)

Q.What is the speciality of the definition of these three kinds of vaisnavas given in Sri Caitanya-caritamrita?

The vaisnava who is suddha nama-parayana (taken shelter of chanting the pure name without offenses is actually famous as a 'vaisnava'. The regular culivator of the holy name without offenses is known as a 'vaisnava'. The constant cultivator of the holy name without offenses is the madhyama vaisnava. And simply by whose presence, the pure name manifests in one's mouth is the topmost vaisnava. Constant association with such devotees is the prime duty of every living entity.

(Thakura Bhaktivinoda in Sadhu-ninda, Chp 4, Hari-nama-cintamani)

Q. To what one is a Vaisnava?

A. To the amount one has developed rati (attraction) for chanting of Krsna-nama, to that extent one is a vaisnava.

(Thakura Bhaktivinoda in Caitanya-sikshamrita 6/4)

Q. Who is actually qualified to engage in nama-bhajana?

A. A madhyama-vaisnava is actually qualified to engage in nama-bhajana.

(Thakura Bhaktivinoda in Sadhu-ninda, Chp 4, Hari-nama-cintamani)

Vaisnavabhasa, prakrtavaisnava, vaisnavapraya o kanistha-vaisnava- Eisakala ekai kotha

Vaisnavabhasa, prakrta-vaisnava, vaisnava-praya and kanistha-vaisnava are different names for the neophyte devotee.

Sadhu-sevahina arcca loukika sraddhaya.

Prakrta vaisnava haya vaisnavera praya..

The neophyte devotee (kanistha Vaisnava) displays a faith that is formal and worldly. He worships the Deity but has no service attitude towards the devotees of the Lord.

Vaisnava-abhasa sei, nohe ta' vaisnava.

Kemane paibe sadhusangera vaibhava..

He is almost a Vaisnava (Vaisnava-praya), but is not a real Vaisnava yet; hence, he is not able to take full advantage and understand the glories of sadhu-sanga.

Ataeva kanistha madhyete ta're gani.

Ta're krpa koribena vaisnava apani..

Such a neophyte will have to receive the blessings of a real vaisnava to advance further.

(Thakura Bhaktivinoda in Jaiva-dharma, Chapter 8)

Young Nityananda dasa asked, "Saintly babaji, what kind of Vaisnava am I? Am I a neophyte Vaisnava or an intermediate Vaisnava? An advanced Vaisnava I certainly am not."

Saintly Hari dasa Babaji smiled and said, "Can a person who accepts the name Nityananda dasa not be an advanced Vaisnava? Our Nityananda is very merciful. Even when He is beaten, He gives love in return. How can words properly glorify a person who chants Lord Nityananda's name and becomes His servant.

Nityananda dasa: I would like to know truthfully what my position is.

Hari dasa: Son, tell me all about yourself. If Lord Nityananda gives me the power to say, I will tell you.

Nityananda dasa: I was born in a lowly family in a village on the bank of the Padmavati. I was married at a young age. I did not learn how to be wicked. When my wife died, thoughts of renunciation came to my mind. In Baragachi I saw many Vaisnavas who had renounced family life. Everyone was respectful to them. Desiring to be honored like that, and inspired by the temporary feeling of renunciation my wife's death brought, I accepted the garments of a Vaisnava renunciant. After some days wickedness came into my mind. My Vaisnava friend was a very good person. Now he stays in Vraja. He gave me good advice, protected me with his good association, and kept my mind pure. Now my mind no longer wants to leave the right path. It likes to chant a hundred thousand holy names every day. I understand that the Supreme Personality of Godhead and His holy name are not different. Both are perfectly spiritual. I observe ekadasi according to the scriptures and I water tulasi. When the Vaisnavas sing the holy names together, I jn in the singing. I drink the nectar water that has washed the Vaisnava's feet. I read Sri Caitanya-mangala. I do not desire opulent food and clothing. I do not like to hear gossip. When I see how the Vaisnavas are filled with ecstatic love, I also become ecstatic and I roll in the dust that has touched their feet. In spite of all this, to a certain extent I still desire fame. Now please tell me: To what class of Vaisnava do I belong? How should I behave?

Showing a little smile, Hari dasa Babaji said to Vaisnava dasa, "You say. To what class of Vaisnava does Nityananda dasa belong?"

Vaisnava dasa: From what I have heard he has left the neophyte stage and become an intermediate devotee.

Hari dasa: I also think that.

Nityananda dasa: Good. From the mouth of a great soul I now know my true position. Please give your mercy to me so I may gradually become an advanced devotee.

Hari dasa: When you first accepted the garments of a sannyasi, you desired material fame. That inappropriate desire meant that you were still fallen.

In spite of that, the mercy of the Vaisnavas brought auspiciousness to you.

Nityananda dasa: I still have a slight desire for fame. In my mind I think, "Bewildered by the tears in my eyes and many other symptoms of ecstatic love, the people will worship me."

Hari dasa: You should struggle to renounce those thoughts. Don't keep thoughts like those. There is the danger they will diminish your devotional service. If you allow them to diminish your devotion, you will again become a neophyte devotee. Even after lust, anger, and other vices have left, the desire for fame may stubbornly stay with a Vaisnava. It does not go away very easily. A single drop of sincere love for the Lord is better than an elaborate pretense of that love.

Touching the dust of Hari dasa Babaji's feet, Nityananda dasa Babaji said, "Please have mercy on me." Hari dasa at once embraced him and made him sit down. How wonderful is the result attained by a Vaisnava's touch! Tears streamed from Nityananda's dasa's eyes. Taking a blade of grass between his teeth, he said, "I am very fallen and lowly. I am very fallen." Hari dasa Babaji embraced him and wept. How wonderful it all was! Nityananda dasa had attained the true goal of life. After a short time, when all the symptoms of ecstatic love had subsided, in his heart Nityananda dasa accepted Sri Hari dasa as his spiritual master. Then Nityananda dasa asked a question.

(Thakura Bhaktivinoda in Jaiva-dharma, Chapter 8)

"The second of these qualities is that one is friendly to the devotees, who are surrendered to the Supreme Lord. Any person in whom pure devotional service is manifested is considered a devotee surrendered to the Supreme Personality of Godhead. NEOPHYTE DEVOTEES ARE NEITHER PURE DEVOTEES NOR ARE THEY SURRENDERED TO THE LORD. THEIR TENDENCY IS TO DISRESPECT THE TRUE PURE DEVOTEES. THEREFORE ONE SHOULD MAKE FRIENDSHIP WITH INTERMEDIATE AND ADVANCED DEVOTEES ONLY. In answering a Kulina-grama devotee's question, Sri Caitanya Mahaprabhu described the neophyte, intermediate, and advanced devotees. He explained that the intermediate and advanced devotees are counted among the true Vaisnavas, whereas the neophyte devotees, who do not know anything beyond worshipping the Deity, are not yet true Vaisnavas. The true holy name of Lord does not appear on the mouths of such worshippers of the Deity. The name that appears on their mouths is only the shadow of Lord Krsna's holy name (chaya-namabhasa). Lord Caitanya Mahaprabhordered the intermediate (madhyama) householder devotees to serve all three classes of devotees, the three classes being: 1. a person on whose mouth the holy name of Lord is heard even only once, 2.a person on whose mouth the holy name of Lord Krsna is heard always, and 3. a person the sight of whom inspires one to chant the holy name of Lord Krsna. One should serve a Vaisnava who chants only a shadow of Lord Krsna's holy name. One should serve only a Vaisnava who takes shelter of the pure holy name of Lord Krsna. As there are different kinds of Vaisnava, so there are different kinds of service to Vaisnavas. The "making friendship" includes associating with Vaisnavas, conversing with them, and serving them. The moment one sees a pure Vaisnava one should greet him, honor him, and offered both a sitting place and conversation. One must serve him in all these ways. One should never hate, envy, or insult him. One should not disrespect him if his body is ugly or if he suffers from some disease.

(Thakura Bhaktivinoda in Jaiva-dharma, Chapter 25)

Vijaya-kumara: Please explain what benefit namabhasa brings and what benefit it does not bring?

Babaji: Sense pleasures (bhukti), liberation (mukti) and the eighteen yogic perfections are included among the benefits namabhasa brings. However, pure love for Lord Krsna (krsna-prema) which is the highest goal of life, is not granted by namabhasa. If a person whose chanting is on the level of namabhasa associates with a pure devotee (suddha-bhakta), then the chanter can come to the level of a madhyama-Vaisnava (intermediate devotee). From that status he can become further elevated, attain pure devotion, chant the holy name purely, and finally attain pure love for Lord Krsna (krsna-prema).

[Note: After studying the above definitions, I came to the conclusion that there are four stages:

FOUR STAGES:VAISNAVA-PRAYA: Kanishtha-vaisnava who chants in namabhasa without much faith in the name and sadhu-sanga.

VAISNAVA: Between kanishtha and madhyama vaisnava, who regularly chants the name without offenses.

MADHYAMA-: Intermediate stage when one constantly VAISNAVA chants the name without offenses.

UTTAMA-: Perfected stage when one chants the pure name in love of God VAISNAVAand simply by whose presence others start chanting the pure name. Very rare according to TBV

June 27, 2003

why just Vaisnava aparadha?

no aparadha full stop.who knows who is pure Vaisnava in which form.Our goal should be to stop aparadha.

Jai Shree Krishna

Guruvani · June 27, 2003

If someone is preaching manufactured philosophy in the name of Krishna consciousness, adding new perceptions and unvalidated opinions, is it offensive for one devotee to disagree with the other and point out the discrepancy?

Is it Maha-aparadha to expose a Godbrother who is preaching concocted theories and viewpoints that create controversey and confusion in the movement?

Why would a preacher repeatedly come public with the most controversial opinions on the most controversial subjects? Should he be able to make such propaganda unchallenged?

Is expressing a different opinion from his OFFENSIVE?

Why is one side of an argument offensive and the other side not?

Are sannyasis exempt from criticism when they make public propaganda that is controversial and questionable?

Are we all just supposed to shut up and not oppose opinions and viewpoints that are subjective opinions and not absolute truth? Sounds like GBC strongarm tactics. Where did you get your training?

June 27, 2003

Ksambuddhi,

The answer to your questions are obvious should you actually stop to objectively look at the issues. What Tripurari Maharaja is saying is really quite reasonable and does not in any way villify another person, especially one who has dedicated his or her life to spreading the glories of chanting the Holy Names.

What you have been writing is that Tripurari Maharaja is after position and prestige, that he is seeking a comfortable lifestyle and that he is leading people into darkness. Can you see the difference?

If you have opinions about issues fine - speak them - but the way in which you present your 'opinions' is most offensive.

Now let me ask you a personal question. Why do you feel that you can avoid holding yourself to the same standard that you wish to have for other devotees? You are a disciple of Srila Prabhupada's and he certainly expects the same standard from you that he expects from all his disciples. Remember a very simple point that both Krsna and Mahaprabhu speak about - teach by example. You are a parent so you should certainly know that the idea of 'do as I say and not as I do' carries no weight whatsoever. No one respects a hypocrit.

I think that Babhru already pointed out to you that Maharaja answers questions that come into him via Sanga. He is not going to avoid controversial issues and he certainly knows that there are those who will not agree with his views. But to start a campaign of villification is quite another matter altogether.

The idea of women as sanyassis is not something new and was even spoken about by Bhaktivinoda Thakur. Bhakti Sundara Govinda Maharaja has even initiated one lady into the ashrama. The principle and idea behind this is quite obvious to many. The idea that sexual preference is genetic has significant backing from the medical and scientific communities and is founded on scientific data. What Maharaja is really speaking about is keeping the tradition vital by taking into consideration all knowledge available and adjusting the thinking to fit with facts as they become available. When the tradition becomes steeped in fanatical fundamentalism and is unable to accomodate new logical or perceptual evidence then it becomes outdated and irrelevant in many peoples eyes - steeped in ritual and myth.

Your servant,

Audarya-lila dasa

ggohil · June 27, 2003

"Oh King, anybody who makes fun out of the devotee of

the Supreme Personality to Godhead, his religiosity,

wealth, fame and family members all reach ruination or

are destroyed."

It is intereting to note that The Lord, all forgiving, all compassionate, all understanding, perfect in every sense, can be so vindictive.

Girish

June 27, 2003

The Laughter of Srila Rupa Goswami

From Srila Narahari Chakravarti’s Sri Bhakti-ratnakara, fifth wave

bhakta-sthane sabadhana habe sarva-mate

yena kona akausala nahe tan’ra cite

Always be careful in your dealings with devotees and never create any ill feelings in their hearts.

akausala ha-ile saba haya antaraya

prasanga paiya kichu kahiye ethaya

Creating ill feelings with the devotees will create impediments on one’s path. I will relate a story to reveal this truth.

One day in Vrindavan Srila Rupa Goswami Prabhupada sat rapt in meditation, feeling great bliss in his heart. While he was sitting in his samadhi he observed a wonderful pastime. The gopis were decorating Srimati Radharani while Krishna stood behind Her watching. Krishna revealed His presence to the sakhis, bringing an increasing festival of joy to their hearts, but Radharani was unaware that He was there. In many wonderful ways the gopis braided and decorated Radha’s hair. Then they placed a mirror before Her. As She gazed at the beauty of Her own face, Radharani also saw Sri Krishna’s moonlike face in the mirror. Radha became very shy and quickly covered Herself with Her cloth. The gopis happily laughed at this, and Srila Rupa Goswami also joined in their laughter.

Just at that moment a vaisnava arrived who was very eager to see Rupa Goswami. Seeing Rupa laughing, the vaisnava did not say anything, but feeling very sorrowful in his heart he went to see Srila Sanatan Goswami. [According to the tradition in Vrindavan, this vaisnava was a famous devotee named Krishnadas. It is said that Krishnadas was lame and unable to walk and that when Rupa Goswami laughed, Krishnadas thought that he was laughing at his disability.]

The vaisnava told Sanatan, “I went to see Sri Rupa, but when he saw me he suddenly burst into laughter. My heart filled with sorrow! I don’t know why he acted in that way. I didn’t say anything, but came to ask you about it.” Sri Sanatan then explained the true reason for Rupa Goswami’s laughter. Hearing this, the vaisnava became repentant at heart. Lamenting greatly, the vaisnava said, “Why did I approach him at that moment? Not understanding his heart, I have offended him.” The vaisnava became very agitated. Sanatan Goswami pacified him and made him peaceful again.

Meanwhile, when the vaisnava had felt offended, Srila Rupa Goswami suddenly lost his vision of the Lord’s pastimes. He became very disturbed and looked everywhere. Considering the situation carefully, he concluded that someone must have come to see him while he was absorbed in seeing Krishna’s pastimes. “I did not honor the person that came, and thereby I committed an offense.” Thinking in this way, Rupa also went to Sanatan Goswami’s place.

When he saw Prabhupada Srila Rupa Goswami coming, that vaisnava approached him. Falling on the ground, he offered his respects. With great humility he told Rupa, “O great soul, I have committed an offense to you. Please forgive me. Previously when I went to see you I did not understand that you were rapt in meditation.” Standing before Srila Rupa Goswami, the vaisnava prayed, “Please be kind and forgive me for my offense. If you are merciful to me, only then can my heart become peaceful.”

When he heard these words, Srila Rupa Goswami became very agitated at heart. Falling to the ground, he offered respectful obeisances to that vaisnava. Folding his hands, he said, “I have no power to say how great was the offense that I committed to you. Please kindly forgive me.”

Both devotees were very humble and both were filled with bhakti-rasa. Forgiving each other, they both became peaceful. The two of them then went to Srila Sanatan Goswami. For a long time they all plunged into relishing nectarean topics of Lord Krishna. When everyone heard about this incident they all became filled with wonder.

Concluding this story, Srila Narahari Chakravarti cautions everyone:

ohe bhai vaisnavete sabadhana habe

pranapana kari’ aparadha ksamaibe

O my brothers, please be very careful in dealing with the vaisnavas. Beg their forgiveness for any offense with your heart and soul.

vaisnavera dosa-drste habe sabadhana

nirantara karibe vaisnavera guna-gana

Be careful not to see a vaisnava’s faults, and always sing their glories.

purva purva bhagavata-gana ei kaya

vaisnavera kriya-mudra vijne na bujhaya

All of the previous great devotees have said, “No one can understand the behavior of a vaisnava.”

sri-krsna-caitanya prabhu priya-bhakta-dvare

anyere dilena siksa ei ta’ prakare

Although Srila Rupa Goswami is a highly elevated devotee very dear to Sri Chaitanya Mahaprabhu, the Lord used him to teach all of us of the dangers of vaisnava aparadha.

bhakta-.-padma dhari’ mastaka-upara

bhakti-rasa-sayare dubaha nirantara

Hold the devotees’ lotus feet to your head and always dive in the nectar of pure devotional service.

— Translated from the Gaudiya Mission edition. Bagbazar, Calcutta. 1987.

god

AncientMariner · June 28, 2003

So if a Vaisnava is around people that He knows are going to commit offenses against the Lord and Vaisnavas isn't it more merciful for a Vaisnava to leave those people's company so that they don't commit offenses at the feet of a Vaisnava?

June 28, 2003

you are forever fighting.. why?

Guruvani · June 28, 2003

fighting? what fighting? this is my way of showing how much I love all these devotees. I am a lover not a fighter. I just happen to be sincere enough and brave enough to tell them what they don't want to hear. I am not here to bolster their false ego and feed into their illusions. I just speak the truth the way I see it. It has nothing to do with fighting. I am just a lover of truth and i do whatever i can to speak the truth whenever i can. If anyone is offended by some brutal honesty, then they need to look into their own hearts and find some humbleness underneath all that pride and self-importance.

June 28, 2003

"As advised in the Thirteenth Chapter of Bhagavad-gita (13.8-12), one should culture knowledge in the following way:

1. One should himself become a perfect gentleman and learn to give proper respect to others.

2. One should not pose himself as a religionist simply for name and fame.

3. One should not become a source of anxiety to others by the actions of his body, by the thoughts of his mind, or by his words.

4. One should learn forbearance even in the face of provocation from others.

5. One should learn to avoid duplicity in his dealings with others.

6. One should search out a bona fide spiritual master who can lead him gradually to the stage of spiritual realization, and one must submit himself to such a spiritual master, render him service, and ask relevant questions.

7. In order to approach the platform of self-realization, one must follow the regulative principles enjoined in the scriptures.

8. One must be fixed in the tenets of the revealed scriptures.

9. One should completely refrain from practices which are detrimental to the interest of self-realization.

10. One should not accept more than he requires for the maintenance of the body.

11. One should not falsely identify himself with the gross material body nor consider those who are related to his body to be his own.

12. One should always remember that as long as he has a material body he must face the miseries of repeated birth, old age, disease and death. There is no use in making plans to get rid of these miseries of the material body. The best course is to find out the means by which one may regain his spiritual identity.

13. One should not be attached to more than the necessities of life required for spiritual advancement.

14. One should not be more attached to wife, children and home than the revealed scriptures ordain.

15. One should not be happy or distressed over desirables and undesirables created by the mind.

16. One should become an unalloyed devotee of the Personality of Godhead, Sri Krsna, and serve Him with rapt attention.

17. One should develop a liking for residence in a secluded place with a calm and quiet atmosphere favorable for spiritual culture, and one should avoid congested places where nondevotees congregate.

18. One should become a scientist or philosopher and conduct research into spiritual knowledge, recognizing that spiritual knowledge is permanent whereas material knowledge ends with the death of the body.

These eighteen items combine to form a gradual process by which real knowledge can be developed."

(Sri Isopanisad, Mantra Ten, Purport)

June 28, 2003

Vaishnava Aparadha

BY TRIDANDI SWAMI BHAKTIRATNA SADHU MAHARAJ

Please never criticize, never hear critcism & never support criticizm of any vaishnava(s) for your own sake and for the sake of your guru!

(I) THE RESULTS OF VAISHNAVA-APARADHA FOR DISCIPLE AND GURU

sulapani sama yadi vaishnavere ninde tathapiha nasa paya -- kahe shastra vrinde

"Even if some one of the level of the supremely powerful devotee and gunavatara Lord Shiva blasphemes a devotee, he will soon be destroyed. This is the verdict of all the scriptures." (CB Madhya 22.56)

iha na maniya ye sujana-ninda kare

janme janme se papistha daive dose mare

"Sinful people who ignore the above fact and critcize devotees suffer the heaviest of all punishment of providence birth and birth."(57)

anyera ki daya gaura-simhera janani

tanhare o vaisnavaparadha kari gani

"What to speak of others, even the supreme mother of the Supreme Lord Himself Gaura Simha was not exempt from being considered an offender of a Vaishnava." (58)

prabhu bale -- upadesa kahite se pari

vaisnavaparadha ami khandaite nari

Lord Gauranga Himself replied -- " I can give instructions how to eliminate the aparadha (like in the case of Durvasa and Ambarish), but I Myself even though being the Supreme Lord am unable to destroy an offense against a Vaishnava." (32)

----------------------------

ALL GURUS AND DISCIPLES PLEASE READ THESE VERSES CAREFULLY!

vaisnavera ninda karibeka yara gana

tara raksa-smarthya nahika kona jana

"A Vaishnava or a Guru is unable to protect any of his followers who engage in blasphemy of the Vaishnavas." (128)

Gaudiya Bhashya by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

[...]Those who after attaining the position of spiritual master either personally engage in blasphemy of Vaishnavas or support their followers' blasphemy of Vaishnavas certainly become degraded.

vaisnava-nindaka gana yahara asraya

apanei edaite tahara samsaya

"The deliverance of even a Guru or person whose followers engage in critcism of Vaishnavas is greatly doubtful."(129)

bada adhikari haya apane edaite

ksudra haile -- gana saha adhahpate yaya

"In such a case only if the Guru is greatly advanced and qualified in bhakti, maybe he can protect himself. But if he is weak in bhakti, then he is certainly sure to go to the darkest hellish regions and fall down from the platform of bhakti if his followers engage in vaisnava-ninda and he can't or does not stop them or reject them."(130)

Commentary:

This is probably the prime reason for the high casualty rate in the falldown of the Gurus themselves. This situation is vividly described in the following very important verses Hari-nama-cintamani, 10th Pariccheda:

sraddha-hine peye nama aparadhe mare

sange sange guruke abhakta shighra kare

"If a faithless unqualified person gets initiated into the chanting of Krishna's Name, then surely he or she will engage in nama-aparadha and be destroyed. Along with his or her own degradation, the disciple will also convert the Guru also into a non-devotee because the Guru gave the Name is the first place and thus is the cause for the offenses of the disciple."

sradhhahina jane artha lobhe nama diya

narakete jaya nama-aparadha majiya

"Therefore if the Guru gives initiation into the Krishna Mantra due to a desire for money or following, he will commit this namaparadha against Krishna's Name and will thus go to hell."

pramade yadyapi nama upadesha haya

sradhhahine tabe guru paya maha-bhaya

"Therefore a Guru should become very fearful when he comes to know that by mistake he has given Krishna-Mantra-Diksha to a faithless unqualified person with ulterior motives."

vaisnava samaje taha kari vigyapana

sei dusta sisya tyaga kare mahajana

"The Guru should announce in an assembly of devotees and in this way reject the sinful disciple who is engaging in Vaishnava aparadha or Nama aparadha."

taha na karile guru aparadha krame

bhakti-hina duracara haya maya bhrame

"If the Guru does not reject the envious disciple in this way, the Guru becomes implicated in this aparadha and quickly becomes devoid of bhakti and engages in abominable activities due to the bewilderment of the illusory energy or Maya."

Commentary:

Many Gurus are not aware of this process of rejection of a staunch and hypocrite Vaishnava aparadhi or Nama aparadhi disciple due to a lack of deep study of this classic book, Hari-nama-cintamani. Thus they get implicated into this vicious offense which in turn leads to their own falldown sooner or later as stated in these verses.

iha na kariya jei dena nama dhana

sei aparadhe tara narekete patana

"Therefore if a Guru gives Krishna-Mantra-Diksha without creating strong faith in the disciple for Krishna-Nama, then the Guru falls down to hell due to his offense against Krishna-Nama."

nama peye sisya kare nama aparadha

tahate gurura haya bhakti rasa badha

"After receing Krishna-Nama-Diksha, if the disciple engages in Vaishnava aparadha or the ten nama-aparadha, then the Guru's advancement in bhakti rasa is checked or obstructed."

sei nama aparadhe dunhe sisya guru

narkete maje sei aparadha uru

"And due to this most powerful aparadha by the disciple and by the Guru too who does not stop, correct or reject his blasephemous or offensive disciple, both of them, Guru and disciple fall down into the hellish planets in their next life."

----------------------------

(II) THE ONLY THREE WAYS TO REMOVE VAISHNAVA-APARADHA

(1) TO GENUINELY BEG FORGIVENESS FROM THE VAISHNAVA OFFENDED:

ye vaisnava-sthane aparadha haya yara

puna se ksamile a paradha ghuce tara

If one offends a Vaisnava, the only way to get free from the offense is to go back that Vaisnava and beg his forgiveness. (Cb. Madhya 22.32)

kanta phute yei mukhe, sei mukhe yaya

paye kanta phutile ki kandhe bahiraya

Just as it takes a thorn to remove a thorn, the offense committed by the mouth [against a Vaisnava] must be cured with the mouth [by begging forgiveness]. (CB Antya 4.380)

(2) BY CHANTING THE NAME OF LORD NITYANANDA CONSTANTLY:

nityananda-prasade se ninda yaya ksaya

nityananda-prasade se visnu-bhakti haya

Only by the causeless mercy of of the name, form and pastimes of Lord Nityananda, one's offenses against Vaishnavas are destroyed and one attains devotional service of Lord Krishna.(136)

(3) BY READING THE ORIGINAL BENGALI VERSES OF CHAITANYA-BHAGAVATA, MADHYA-KHANDA CHP 22 DAILY OR REGULARLY:

e bada adbhuta katha suna savadhane

vaishnava aparadha ghuce ihara sravane

Listen carefully to this wonderful pastime of how Shri Shachimata got delivered from her offense against Shrila Advaita Acharya in this Chp 22. By hearing or reading this narration one will be become from the Vaishnava aparadha committed. (12)

Commentary:

Such a benediction is not given in any other scripture. Even Lord Gauranga or the most powerful guru cannot save the disciples and devotees who criticize other Vaishnavas. But reading Chp 22 of Madhya-khanda Chaitanya-Bhagavata can. So it is to be accepted that Shrila Chaitanya-Bhagavata is the most magnamious and merciful scripture in the whole creation which saves us from the most horrible and unforgivable of all sins in creation. Another reason is that since Shri Chaitanya-Bhagavata is full of the glories of Lord Nityananda on every page, it speedens up this process of destruction of our offenses as per the second point above. This is the scripture to read if one wants to develop love for Lord Nityananda, the only Lord capable of delivering fallen and degraded souls like us.

And the final reason why all the acharyas have stressed Chaitanya-Bhagavata as the most beneficial for all conditioned souls is because this great scripture repeatedly warns and cautions us against the great dangers of Vaishnava-aparadha in each and every chapter of the book.

(III) CONCLUSION

ninda nahi nityananda sevakera mukhe

aharnisha caitanyera yasa gaya sukhe

The devotees who have received the great fortune to serve Lord Nityananda Balarama never engage in criticism or blasphemy of other Vaishnavas. Day and night their only activity is to blissfuly sing the name of Lord Gauranga.(137)

nityananda-bhakta saba dike savadhana

nityananda-bhrtyera caitanya dhana-prana

Thus the devotees of Lord Nityananda and always extremely cautious from all directions to totally avoid criticism of other Vaishnavas. Actually they have no time to criticze others because they are busy in chanting the glories of the names and pastimes of Lord Gauranga, who is their life and wealth.

*******************************

Three ways to remove Vaishnava Aparadha: (1) Beg forgiveness directly from the Vaishnava offended with genuine repentance and a determination never to do it again; (2) Alongwith this constantly chant the names of Nityananda and Gauranga with the Hare Krishna Mantra; and (3) Read Chp 22 of Shri Chaitanya-Bhagavata, Madhya-khanda daily or as regularly as possible

June 28, 2003

Deconstructing the Barriers Between ISKCON's Members

It’s becoming increasing clear to me that the main issue we have here, is not the particular brand of logic we embrace, or is it the particular camp we align with, but the important issue facing us in Iskcon today, is how to deconstruct the barriers we’ve built between all the various members of different camps in Iskcon.

These barriers are manifest in the form of Vaisnava aparadha in various levels. The real problem is not our inability in Iskcon to come to a unified agreement on guru tattva points, but our main task is to restore Vaisnava respect and love and acceptance for all members of Srila Prabhupada’s family, because we ALL love and worship Srila Prabhupada!

For example, we have a certain number of Vaisnavas living in the same area of the world, like in LA for example. Yet, when certain Vaisnavas happen to meet on the street, it is often that such Vaisnavas will feel some level of contempt for the other Vaisnava, even though they may appear cordial on the outside. This is perpetual Vaisnava aparadha on some kind of level. I don’t think I can live with this kind of reality.

When a new man or woman comes to our society, they are eventually confronted with this guru-tattva issue, and they invariably are forced to commit offenses to other Vaisnavas, who are worshipping Lord Krishna and Srila Prabhupada. This is sucking the very life out of all of us. Everyone loses, especially the Vaisnava who feels contempt for another Vaisnava, which is Vaisnava aparadha, and is drying up his/her spiritual life. So, the basic problem we have is not how we agree on logic on all these points, but how we can bring about peace in our society and stop offenses to devotees.

So, addressing your point here. You have the logic that Srila Prabhupada is ‘only’ saying that only HE can order such gurus [and not to jump to guru]. We can see it that way. But others in Iskcon are going to see it in another way, which can be valid. This being that Srila Prabhupada is making ASSERTIVE statements, when he says, ‘granddisciple’, and ‘he becomes disciple of my disciple’ and ‘you become guru’ and so forth. They see these as assertive statements. In a way, they are being straightforward about it.

And then we may tell them, "Well prabhu, you have to start with logical premise #1, and then you progress to logical point #2, and that connects to point #3, and that means point #4, and therefore, you cannot understand #4, our conclusion, without this line of logic from #1 to #4." Thus, we are asking them to jump through all these logic hoops and then accept our siddhanta. But all these people are set in their ways, and they aren’t going to jump through our logical hoops in order to defeat something they think is dear to them.

So we have it with the ritviks, they are attached to their understanding. And we have the ‘regular guru’ group being attached to their understanding. Then the IRM are attached to their understanding. So on, so on. And each group is hotly arguing and insisting that all the others should and must accept their arguments, and if they don’t, they are going to cram these arguments down their throats until they surrender. And if they don’t, they’re going to hell, etc. Well, this just isn’t going to happen! We have to deal with reality here. The rank and file of Iskcon is set in their particular propaganda that the ‘living guru’ is the only way, and those ritviks are deviants, etc.

I have considered this problem, and came up with the main reason we are forced to offend each other. I call this false premise #1.

False premise #1- Each side is thinking that the other side’s position is the product of a wicked and demented mind. Each side thinks there’s no validity what-so-ever in the other position, and only evil can come from such a position. They think that only fools and rascals can possibly accept the other path. They think the other position is not supported by the words of Srila Prabhupada.

When you think about it, each side of the wall is thinking in this way. Especially the Iskcon rank, they are thinking that the ritviks are deviant heretics. This is what they’ve been taught. The ritvik position has been described as a ‘very dangerous philosophy.’ And likewise, the ritvik camp thinks the devotees in Iskcon are deviant also. Somehow, we have to deconstruct this false premise. Why is the #1 premise false? Because, either side can find Srila Prabhupada’s words to support either side, and it seems that both sides are looking at those words in a straightforward manner. In other words, either side has "reasonable cause" to think and believe the way they do.

So what is the way out of this predicament? It’s simple psychology. We need to examine how people think and why they think the way they do. Like I said above, the Iskcon rank are thinking these statements by Srila Prabhupada are assertive statements, which are saying that Srila Prabhupada is ‘going’ to order ‘regular gurus.’ And they think this is what he has done. They have become very attached to this position. All our arguments are not going to budge them from their position. The only thing we can do at this point is to see the other point of view and ask them to do the same.

If we can establish that both sides have "reasonable cause" for their position, or the simple fact that they, Iskcon ranks, accept these statements as assertive statements, then we can somewhat accept the their position, in that their view is logically acceptable to them, and to sane and rational persons, and then start the deconstruction of the barriers. Likewise, when they use the same psychology, then they will see that the so-called ritviks ALSO have "reasonable cause" to see the 7/9 and 5/28 points in a straightforward manner, which is logically acceptable to any sane and rational person. When both sides can come to the understanding that the other side is seeing Srila Prabhupada’s words in an honest straightforward way, then the healing can begin.

Then we can perhaps come to the point of acceptance of both positions and both live in harmony, in Srila Prabhupada’s house he made for everyone. Devotees can go to the temple without feeling contempt for other devotees.

Also, we may do well to read and discuss Dhira Govinda’s booklet, "Srila Prabhupada: The Prominent Link." He explains in this book how Srila Prabhupada will be the ‘current link’ to the parampara for the existence of his movement, even though some will accept initiation from ‘regular gurus.’ I find it to be very logical and useful for the deconstruction of the above false premise and resultant offenses.

Ys visoka dasa

June 28, 2003

"Party spirit is the enemy of truth"

The following points deal with the symptoms of Party Spirit.

Party Spirit can manifest subtly or grossly in a preaching mission, many times with overzealous followers. One of the serious problems with party spirit is that it can potentially damage or destroy faith and progress in other missions. It is the duty of an Acharya to protect disciples in the beginning stages of their faith from outside influences that may disturb their tender creeper of devotion. But with the emerging world Vaisnava community we should try to harmonize with a common universal interest of saving souls in this world under the banner of Lord Chaitanya's Sankirtan Movement, rather than clash with different centers of local interest. Love, trust and respect to all sincere vaisnavas is a fundamental principle of sadhu sanga in the active and living tree of the parampara of Sri Chaitanya Mahaprabhu.

Those engaging in party spirit will preach that only one person (or mission) is really trustworthy. Some will preach that their connection provides a higher seed of Bhakti which will not be equaled by others. They may not disqualify all Acharyas in their preaching, but they will surely hold their contemporaries in contempt, especially if they have taken up the service of Acharya. In extreme cases, followers may try to transfer the exclusive credibility to be the "next" Acharya to another spiritual master at the cost of all the other active Acharyas.

Some party spirit preachers may create doubts in new and old devotees about other spiritual masters. Such doubts will circulate and damage the faith of disciples of other spiritual masters. Party spirit preachers will warn others with comments like: "He may fall down, he is only a madman." Then they may say; "My Guru is Uttama. Therefore, you should choose my Guru." Or, if someone already has a Guru, they may say or suggest, "You should reject your present guru unless he surrenders unto my Guru."

Party spirit preachers discourage acceptance of the noble attempt of other sincere vaisnavas of continuing and spreading the mission of their Guru as Acharyas, and openly question the motivations of such persons who have accepted the Acharya responsibilities.

Party spirit preachers do not like to associate with other Vaisnavas who are not under their control. They resent such organizations as the Visva Vaisnava Raj Sabha or ignore its existence and the invitations they receive to participate in and develop joint Vaisnava activities in an attempt to bless the whole world with Vaisnava strength and 'Unity in Diversity'.

Party spirit leads to limiting the Acharya expansion of the Guru parampara to their election or appointment ideas. What is forgotten is that a real Acarya will always be self effulgent. If that would not be the case, how could anyone in the world explain how the non-appointed and non-elected Srila A. C. Bhaktivedanta Swami Maharaja, my divine master, affectionately known amongst his disciples like his own Gurudeva as 'Srila Prabhupada', single-handedly spread Vaisnavism in the western world and also draw the attention of all Indians as well to the glories of Lord Chaitanya Mahaprabhu.

Party spirit may exploit the highest bhakti philosophy as a recruiting technique by challenging the newcomers or members of other missions with such questions as:

" Does your Guru give siddha pranali?"

What is the Adikara of your Guru?"Does this or that Guru know his own spiritual form in Goloka (siddha deha)?"

Party spirit preachers are not generally kind to others (except while recruiting).

Those engaged in party spirit are often hypocritical, misrepresent the truth with lies or distortions and are not afraid to commit Vaisnava Aparadha or Sastra Ninda. Anyone showing such symptoms of party spirit will only distance himself from the love, trust and mercy of the previous Acharyas and the sincere devotional community.

June 28, 2003

Some party spirit preachers may create doubts in new and old devotees about other spiritual masters. Such doubts will circulate and damage the faith of disciples of other spiritual masters. Party spirit preachers will warn others with comments like: "He may fall down, he is only a madman." Then they may say; "My Guru is Uttama. Therefore, you should choose my Guru." Or, if someone already has a Guru, they may say or suggest, "You should reject your present guru unless he surrenders unto my Guru."

Yes, Yes,

one should preach what is a guru, and everybody according his advancement should see if he got the real thing or not.

And even if he got one, is that bhakta, who got a real guru,

a real disciple?

As His Divine Grace Srila bhaktivedanta Svami Prabhupada said, the uttama guru is like a tortoise who meditates on its egs left on the shore, the madyam is like a fish who swims before its children, and the kanishta is like a bird who should stay on the egs to come alive.

There is a difference and one should be aware of it.

Why is it there a problem with the gurus and the faith in gurus?

Because of the party menatality?

Of course one should preach about the priciple of bhakti, not about persons, otherways is politics and party mentality, not bhakti.

the neophyte

Guruvani · June 28, 2003

So now, those that left ISKCON and created a seperate party, who's actions deeds and words have been nothing but separatism for so many years are preaching against party spirit? Did Prabhupada ever say that we should splinter ISKCON and manufacture so many parties out of selfish interest? Can those whose party spirit has caused them to create separate societies from Prabhupada's ISKCON actually be innocent of party spirit?

hare_krishna · June 28, 2003

I still have to tell you this. Isckon is not the only religion in the world. Wake up or die.

Guruvani · June 28, 2003

so, some preacher makes big controversy by preaching his own concocted notions about controversial issues, and then proposes to make changes and alterations to the movement and the philosophy and then he wants to accuse those who are offended by that of being offenders because they do not buy into such propaganda?

wonders never cease?

then some fellow who distributes a whole new version of the gita that has been completely re-written by some Swami is preaching that no changes should be made to Prabhupada's books?

wonders never cease!

hare_krishna · June 28, 2003

You may be right, but I mean is that there is also Hindu, muslim, Christian etc. religion. Not only isckon is there.

June 28, 2003

please find a wife

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