PRÅK‰TA-RASA

A RA◊YA C HEDINˆ
Cutting the Jungle of MisConCeption
All Glories to Sri Guru and Gauranga

PRÅK‰TA-RASA
A RA◊YA C HEDINˆ
Cutting the Jungle of MisConCeption

S wami B.G. Narasingha

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 Contents

DeDiCAtion vii
prefACe xi
introDuCtion xvii

1. Who is a Vaiß√ava? 1
2. Atomic Ray of Viß√u 9
3. The Curse of Tulasî Devî 17
4. The Fall of Kålå K®ß√adåsa 23
5. Love of God 31
6. Particle of Dust 41
7. His Last Instructions 49
8. Mahåprabhu as Prabhupåda 87
9. Bhaktivedånta 97
10. The Golden Age 103
11. Deliverer or Instrumental Guru? 117
12. Disappearance of the Guru 127
13. ‰tvikism 135
14. My Guru is Rådhårå√î 143
15. Is the Guru Omniscient? 161
16. Çrîdhara Deva Gosvåmî 171
17. Nityånanda Avadhüta 177
18. Hearing from a Rasikåcårya 185
19. Anartha Niv®tti 199
20. Vraja Bhåva 213

AppenDix: The Standard for Higher Lîla 223

 Dedication
to
Sr i Vir a-Nr simha

e du߆a h®daye kåma ådi ripu chaya

ku†înå†i prati߆håçå çå†hya sadå raya
h®daya-çodhana åra k®ß√era våsanå
n®siµha-cara√e mora ei to’ kåmanå

Within my sinful heart the six enemies headed by lust

perpetually reside, as well as duplicity, the desire for fame,
plus sheer cunning. At the lotus feet of Lord N®siµha,
I hope that He will mercifully purify my heart and give
me the desire to serve Lord K®ß√a.

kå∫diyå n®siµha-pade mågibo kakhana

niråpade navadvîpe jugala-bhajana
bhaya bhaya påya yå∫’ra darçane se hari
prasanna hoibo kabe more dayå kari

Weeping, I will beg at the lotus-feet of Lord N®siµha

for the benediction of worshipping Rådhå and K®ß√a in

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P r a k r t a - R a s a A r a n y a C h e d i n i

Navadvîpa, perfectly safe and free from all difficulties.

When will this Lord Hari, Whose terrible form strikes
fear into fear itself, ever become pleased and show me
His mercy?

yadyapi bhîßa√a mürti du߆a-jîva-prati

prahlådådi k®ß√a-bhakta-jane bhadra ati
kabe vå prasanna ho’ye sa k®pa-vacane
nirbhaya karibe ei mü∂ha akiñcane

Even though Lord N®siµha is terrifying towards the sinful

souls, He offers great auspiciousness unto the devotees
of Lord K®ß√a headed by Prahlåda Mahåråja. When will
He be pleased to speak words of compassion unto me, a
worthless fool, and thereby make me fearless?

svacchande baiso he vatsa çrî-gaurå∫ga-dhåme

jugala-bhajana hau rati hau nåme
mama bhakta-k®på-bale vighna jåbe düra
çuddha cite bhajo rådhå-k®ß√a-rasa-püra

He will say, “Dear child! Sit down freely and live

happily here in Çrî Gaurå∫ga-dhåma. May you nicely
worship the Divine Couple, and may you develop
loving attachment for Their Holy Names. By the
mercy of My devotees, all obstacles are cast far away.
With a purified heart, just perform the worship of
Rådhå and K®ß√a, for such worship overflows with
sweet nectar.”

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

ei boli’ kabe mora mastaka-upara

svîya çrî-cara√a harße dharibe îçvara
amani jugala-preme såttvika vikåre
dharåya lu†ibo åmi çrî-n®siµha-dvåre

Saying this, will that Lord delightedly place His own divine lotus-
feet upon my head? I will experience sublime love for the Divine
Couple Rådhå-K®ß√a and undergo the ecstatic transformations
called såttvika. Falling on the ground, I will roll about at the door
of Çrî N®siµha’s temple.

(Çrîla Bhaktivinoda ˇhåkura, - Çrî Navadvîpa Bhåva Tara∫ga, 36-40)

ix
 Pr eface

Devotees aspire for that same nectar (våñcchitam am®taµ) aspired

for by Çrîla Rüpa Gosvåmî and Raghunåtha Dåsa Gosvåmî. What
is that nectar and how one should aspire for it are questions
producing diverse answers amongst Vaiß√avas, a subject of some
controversy.

The truth lies deep within the line of faith which we must draw
through our affectionate guardians (åcåryas). Our spiritual wealth
lies in strict adherence (obedience) to this line. Instructions vary
according to necessity, but the essence remains the same, to follow
and to propagate purely the sublime message of Çrî Caitanya
Mahåprabhu. For many devotees this line of faith extends only to
their guru, whose instructions provide everything, as they should.
Those with a deep vision see the entire line of faith represented
in their guru and his instructions.

Our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî

Prabhupåda, showed a mood of uncompromised preaching,
with strong emphasis on differentiating ourselves from and

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 P r a k r t a - R a s a A r a n y a C h e d i n i

avoiding the contaminated presentations of the måyåvådîs,

misdirected material scientists and caste bråhma√as. He did
not leave out the sahajiyås either, carefully instilling caution in
his young disciples.

Our Affectionate Guardian Çrîla Bhakti Rakßaka Çrîdhara

Deva Gosvåmî Mahåråja has been declared the Guardian
of Devotion (Bhakti Rakßaka) by his beloved gurudeva, Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura Prabhupåda, and continues
to be held in high esteem by many senior Vaiß√avas. Known for
his erudite learning of the Vaiß√ava scriptures and profound
realization, Çrîla Çrîdhara Mahåråja distributed nectar freely,
but with every ounce of nectar he gave a pound of caution,
carefully explaining the proper approach to the highest realms
of devotional service.

Of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, our parama-guru,

it has been written rüpånugå-virudhåpasiddhånta-dhvånta-håri√e,
that he does not tolerate any statement against the teachings
of devotional service enunciated by Çrîla Rüpa Gosvåmî. His
bold preaching fulfilled the necessity of the time, to counter the
strong sahajiyå section, who had distorted the highly refined and
invaluable inner wealth of the Vaiß√avas, and covered it with an
outer layer of immorality and inappropriate practices. Sarasvatî
ˇhåkura preached boldy, pushing back the wall of illusion,
touching the hearts of so many sincere Vaiß√avas.

We find interwoven amongst the lives of the prominent

personalities in our line of faith, a strong intolerance of
apasiddhånta and a strong focus on the inner wealth distributed
by Çrî Caitanya Mahåprabhu’s most intimate disciples. It is indeed
intolerable to any sincere Vaiß√ava to hear a distorted expression
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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

of Mahåprabhu’s inner mood. Just as Çrî Caitanya Mahåprabhu

was protected by Svarüpa Dåmodara from hearing rasåbasa,
apasiddhånta and other inappropriate things, so we see the same
mood in our åcåryas, who protect the line of devotion from
misrepresentation. If the pure line of devotion, as understood
by our prominent åcåryas, is not upheld and delineated carefully
and strongly, then it will be diluted, distorted and confused by
sahajiyås and kani߆has. Indeed, this book itself has been written
due to the overwhelming philosophical confusion found amongst
modern-day practitioners of Gau∂iya Vaiß√avism.

Even so, this mood is not appreciated by all Vaiß√avas; some

wish ‘controversy’ would just go away, others wish that everyone
else, except those who agree with them, would go away, and a
good share are hopelessly confused. Sincere Vaiß√avas seek the
truth and the chance to hear clear and precise explanations which
dissipate the cobwebs of illusion and misdirected teachings. Those
who do not look very hard for the truth will not find it.

No less, we find this mood of intolerance toward apasiddhånta,

sahajiyåism, and any other teachings or activities not favorable to
the inner mood of our åcåryas, and the protective mood of Svarüpa
Dåmodara, personified in our dear godbrother, Çrîpåda Bhakti
Gaurava Narasi∫gha Mahåråja. It has been written of him,

våñcchitam am®taµ yattu çrî rüpa-raghunåthayo˙

taddåne tru†i leçam ya˙ sahate no narasi∫ghaka˙

“Çrîpåda Bhakti Gaurava Narasi∫gha Mahåråja does not

tolerate even the slightest deviation in the distribution of
that sublime nectar which is aspired for by Çrîla Rüpa
and Raghunåtha.”

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 P r a k r t a - R a s a A r a n y a C h e d i n i

The truth is not always pleasant, satyaµ bruyat priyaµ bruyat.

However, it is the duty of all honest devotees to illuminate the
truth, satyaµ, even though it may not be priyaµ, palatable. Indeed,
it is written in çåstra that a sådhu cuts away the måya with strong
words. To tell the truth and expose improprieties is seen by
some as disturbing and undesirable, yet they delude themselves
by thinking that to proceed in illusion is better.

In Prak®ta-rasa Ara√ya Chedinî, Çrîpåda Narasi∫gha Mahåråja

presents a collection of articles carefully enunciating various
Vaiß√ava truths, exposing improper conceptions and dissipating
erroneous, yet popular misconceptions. We sincerely feel that
the Vaiß√ava community will benefit greatly from Prak®ta-rasa
Åra√ya Chedinî.

Trida√∂i Bhikßu
Svåmî Bhakti Bhåvana Viß√u
Råsa Pür√imå, Kårttika Måsa, 2003

xiv
 Introduction

Pråk®ta-rasa Åra√ya-Chedinî (Cutting the Jungle of Misconception)

is a compilation of twenty-one articles that were written over a
period of three years. Each of the articles disputes a particular
misconception prevalent in the Gau∂îya Vaiß√ava world.

The first chapter of the book begins by establishing the position

of a Vaiß√ava according to the opinion of çåstra and the Supreme
Lord Çrî Caitanyadeva. Subsequent chapters of the book establish
the Gau∂îya siddhånta (conclusive philosophical truths) according
to guru (åcåryas), sådhu, and çåstra (the spiritual master, saintly
persons, and revealed scripture).

Pråk®ta-rasa Ara√ya-Chedinî establishes the proper understanding

of various controversial issues concerning; the origin of the jîva,
the fall of the jîva into material bondage, the pure consciousness
of the jîva, the position of the guru, the Golden Age, the position
of the Founder Åcårya, the leader of the Gau∂îya sampradåya,
the different types of disciples, the highest vision of guru-tattva,
the omniscience of the guru, the highest aspiration of the

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 P r a k r t a - R a s a A r a n y a C h e d i n i

liberated jîva, the process by which the jîva achieves the highest
perfection, the titles of Prabhupåda and Deva, the position of
Çrî Nityånanda Prabhu, the chanting of the Holy Name, the
proper qualification (adhikåra) for discussing higher lîlås, the
stage of purification (anartha-niv®tti), hearing from rasika-gurus,
who is actually a bona-fide åcårya, the divine sentiments of love
of God, the highest standards of worship, and the instructions
of liberated souls.

By no means has Pråk®ta-rasa Ara√ya-Chedinî been written for the

general public who have no background in K®ß√a consciousness.
Pråk®ta-rasa Åra√ya-Chedinî is for the devotees of Çrî Caitanyadeva
who seek clarification or conclusive answers to some of the
controversial issues in our contemporary Vaiß√ava society.

siddhånta baliyå cite nå kara alaça

iha ha-ite k®ß√e låge sud®dha manasa

“A sincere student should not neglect the discussion of

such conclusions, considering them controversial, for
such discussions strengthen the mind. Thus one’s mind
becomes attached to Çrî K®ß√a.” (Cc. Ådi. 2.117)

The conclusive truths put forth in Pråk®ta-rasa Ara√ya-Chedinî

are according to åcåryas in the disciplic succession of Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura. The statements and quotes
found in this book are not the opinions of the conditioned souls
of this world for such would have no value in the assembly of
pure Vaiß√avas.

The inspiration for the title of this book came from Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura, who at the beginning of

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

the 20th century compiled a book entitled Pråk®ta-rasa Çata

Düßi√î (one hundred misconceptions of the sahajiyå mellows).
Many of the verses composed in Pråk®ta-rasa Çata-Dusinî by
Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura are quoted in Pråk®ta-
rasa Ara√ya-Chedinî —the focus of which aims at exposing the
defects of those who imitate the practices of the highest order
of Vaiß√avas.

Prior to the appearance of Çrîla Bhaktisiddhånta Sarasvatî

ˇhåkura the sahajiyå movements and pseudo gurus had all but
ruined the good name of the Vaiß√avas. Due to the improper
behavior of rascals and imitators the word Vaiß√ava that was once
held in great regard by societies’ elite had completely fallen under
foot and the Vaiß√avas were thought to be bands of beggars and
woman-hunters.

To save the dignity of the highest order of Vaiß√avas

(paramahaµsas) Sarasvatî ˇhåkura preached strongly against
the pseudo practices of all those who misrepresented the pure
teachings of Çrî Caitanyadeva. The strength and intensity of his
preaching shook the very ground upon which his opponents
stood. No one could continue to contend with him and soon the
sahajiyås and pseudo gurus withered away in fear.

Sarasvatî ˇhåkura preached exclusively the pure mellows

of mådhurya-rasa, but to do so he had to cut the jungle of
misconception. He reopened the storehouse of divine love and
showed the way for all sincere souls to follow. It has been said
by Sarasvatî ˇhåkura’s most intimate disciples that, “He spared
gallons of blood to establish what is not the mådhurya-rasa.
Sarasvatî ˇhåkura used perhaps 90% of his energy to point out
what is not the mådhurya-rasa.”

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Püjala råga-patha gaurava bha∫ge— the whole tenor of the life of

Sarasvatî ˇhåkura is captured in this verse: “The råga-patha is on
our head. We are servants of the path of spontaneous love. We
are in vidhi-mårga under the rule of çåstra, and we must always
keep the råga-patha upon our head.

Now close to a century after the preaching campaign of Sarasvatî

ˇhåkura came to a close, the sahajiyås and pseudo gurus are again
stirring about, and various misconceptions have somehow crept
into the minds of many aspiring devotees. By the blessings of Çrîla
Prabhupåda Bhaktisiddhånta Sarasvatî ˇhåkura this Pråk®ta-rasa
Ara√ya-Chedinî will help guide sincere souls through the jungle of
misconception to reach the path of pure devotion and thus attain
the eternal loving service of Çrî Çrî Rådhå-Govinda.

Svåmî B.G. Narasi∫gha

Snåna-yatra Mahotsava
517 Gauråbda
June 14th 2003

xx
 Who is a Vaisnava?

Devotee: What is the çåstric definition of a Vaiß√ava?

Narasi∫gha Mahåråja:

grhîta-viß√u-dîkßåko viß√u-püjåparo nara˙

vaiß√avo ‘bhihito ‘bhijñairitaro ‘smådavaiß√ava˙

“One who is initiated into the Vaiß√ava mantra and

who is devoted to worshipping Lord Viß√u/K®ß√a is
a Vaiß√ava. One who is devoid of these practices is not
a Vaiß√ava. (Hari-bhakti-vilåsa, 11, quoted from Padma
Purå√a)

Çrî Caitanya Mahåprabhu explains three kinds of Vaiß√avas.

An ordinary Vaiß√ava:

prabhu-kahe, ‘yå∫ra mukhe çuni eka-båra

k®ß√a-nåma, sei püjya, çre߆ha sabåkåra’

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 P r a k r t a - R a s a A r a n y a C h e d i n i

“Who chants the Holy Name of K®ß√a just once may be

considered a Vaiß√ava. Such a person is worshipable and
is the topmost human being.” (Cc. Madhya 15.106)

A superior Vaiß√ava:

‘k®ß√a-nåma’ nirantara yåñhåra vadane

se vaiß√ava-çre߆ha, bhaja tå∫håra cara√e

“A person who is always chanting the Holy Name of

K®ß√a is a superior Vaiß√ava and your duty is to serve
his lotus feet.” (Cc. Madhya 16.72)

The topmost Vaiß√ava:

yå∫håra darçane mukhe åise k®ß√a-nåma

tå∫håre jåniha tumi ‘vaiß√ava-pradhåna’

“The topmost Vaiß√ava is he whose very presence makes

others chant the Holy Name of K®ß√a. Such a Vaiß√ava
is superior to all others!” (Cc. Madhya 16.74)

The heart of a Vaiß√ava is by nature softened due to the touch of

the lotus feet of Lord K®ß√a. By nature a Vaiß√ava is paradu˙kha-
du˙khî, that is, he feels pain when he sees the suffering of others.

mahad-vicalanaµ n®√åm g®hi√åµ dina-cetasåm

ni˙çreyasåya bhagavån kalpate nånyathå kvacit

“O Nårada, great persons like you visit the homes of

family men, not to profit from them, but simply to bestow

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

eternal auspiciousness upon them, even though they are

often reluctant to hear anything for their spiritual benefit,
being too materialistic. Otherwise you have no need to
travel from one place to the next.” (Bhåg.10.8.4)

There are twelve such great Vaiß√avas from the Vedic Age known
as Mahåjanas:

svayambhür nårada˙ çambhu˙ kumåra˙ kapilo manu˙

prahlådo janako bhîßmo balir vaiyåsakir vayam

Brahmå, Nårada, Çiva, the four Kumåras, Kapiladeva,

Svayambhuva Manu, Prahlåda, Janaka Mahåråja, Bhîßma,
Bali Mahåråja, Çukadeva Gosvåmî and I (Yamaråja)
know the real transcendental principles of religion.
(Bhåg. 6.3.20)

Prahlåda is the best of the devotees:

kvåhaµ råja˙-prabhava îça tamo ‘dhike’smin

jåta˙ suretara-kule kva tavånukampå
na brahma√o na tu bhavasya na vai ramåyå
yan me ‘rpita˙ çirasi padma-kara˙ prasåda˙

“O my Lord, because I was born in a family full of the

hellish material qualities of passion and ignorance, what
is my position? And what is to be said of Your causeless
mercy, which You never offered even to Lord Brahmå,
Lord Çiva, or the Goddess of Fortune, Lakßmî? You never
put Your lotus hand upon their heads, but You have put
it on mine.” (Bhåg. 7.9.26)

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Better than Prahlåda are the På√∂avas:

na tu prahlådasya g®he paraµ brahma vasati

na ca tad darçanårthaµ munayas tad g®hån abhiyanti
na ca tasya brahma måtuleyådi rüpe√a varttate
na ca svayam eva prasannam
ato yuyam eva tato ‘pyasmatto ‘pi bhüri-bhågå iti bhåva˙

“The Supreme Personality of Godhead did not

personally remain in Prahlåda’s home, although He
stayed in the home of the På√∂avas. Great sages did not
travel to Prahlåda’s home to see the Supreme Lord, but
for this purpose they did visit the home of the På√∂avas.
The Supreme Lord did not become the intimate relative
of Prahlåda Mahåråja, He was the maternal cousin of
the På√∂avas. He also did not personally express great
pleasure at the daily activities of Prahlåda as He did
with the På√∂avas. For all these reasons, Nårada Muni
has said that the På√∂avas were more fortunate than
either himself or Prahlåda.” (Laghu-Bhågavatåm®ta,
Uttara-khaöa 19)

The Yådavas are superior to the På√∂avas:

sadåti san-nik®ß†atvåt mamatådhikyato hare˙

på√∂avebhyo’pi yådava˙ kecit çre߆hatamå matå˙

“Because of their constant intimate association with

Lord K®ß√a and close ties with Him, some members of
the Yadu dynasty are more exalted than the På√∂avas.”
(Laghu-Bhågavatåm®ta, Uttara-kha√∂a 18)

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

Uddhava is superior to the Yådavas:

na tathå me priyatama åtma-yonir na ça∫kara˙

na ca sa∫karßa√o na çrîr naivåtmå ca yathå bhavan

“O Uddhava, Brahmå, Çiva, Sa∫karßa√a, Lakßmî-devî

and even My own self are not as dear to Me as you are.”
(Bhåg. 11.14.15)

noddhava ‘√v api man-nyüno yad gu√air nårdita˙ prabhu˙

ato mad-vayunaµ lokaµ gråhayann iha ti߆hatu

“Uddhava is not inferior to Me in any way. He is never

affected by the modes of material nature. As such he may
remain in this world to disseminate specific knowledge
about the Personality of Godhead.” (Bhåg. 3.4.31)

The gopîs are superior to Uddhava:

åsåm aho cara√a-re√u-jußåm ahaµ syåµ

v®ndåvane kim api gulam-lataußadhinåm
yå dustyajaµ sva-janam årya-pathaµ ca hitvå
bhejur mukunda-padaviµ çrutibhir vim®gyåm

“O when will that day be mine, when I can take the dust
of the lotus feet of those great souls known as the gopîs
on my head. When will the day come when I shall take
birth as a creeper in V®ndåvana, so that I can take the
dust of the lotus feet of the gopîs on my head? Those
great souls gave up society, friendship, love, their very
relatives —even the Vedic principles— to surrender to

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 P r a k r t a - R a s a A r a n y a C h e d i n i

K®ß√a, who is known as Mukunda. Such devotion as

exhibited by these exalted inhabitants of V®ndåvana is
only hinted at in the Vedas.” (Bhåg. 10.47.61)

The gopîs are superior to the Lakßmîs in Vaiku√†ha:

na tathå me priyatamo brahmå rudraç ca pårthiva

na ca lakßmîr na cåtmå ca yathå gopîjano mama

“Not even Brahmå, Çiva, Lakßmî or even My own self

is as dear to Me as are the gopîs of V®ndåvana.” (Ådi-
Purå√a)

Rådhårå√î is the best of all devotees:

yathå rådhå priyå viß√os-tasyå˙ ku√∂aµ priyaµ tathå

sarva gopîßu saivaikå viß√or-atyanta-vallabhå

“Çrîmatî Rådhårå√î is dear to K®ß√a, and Her ku√∂a,

known as Rådhå-ku√∂a is similarly dear to Him. It is the
favorite place of K®ß√a. Of all the gopîs, Çrîmatî Rådhårå√î
is the most dear to K®ß√a.” (Laghu-bhågavatåm®ta, 45)

karmibhya˙ parito hare˙ priyatayå vyaktiµ yayur jñåninas-

tebhyo jñåna-vimukta-bhakti-paramå˙ premaika-ni߆hås-tata˙
tebhyas-tå˙ paçu-påla-pa∫kaja-d®ças tåbhyåpi så rådhikå
pre߆hå tad-vadiyaµ tadîya-sarasî tåµ nåçrayet ka˙ k®tî

“In the scriptures it is said that of all types of fruitive

workers, one who is advanced in knowledge of the higher
values of life is favored by the Supreme Lord Hari. Out
of many such people who are advanced in knowledge,

6
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

jñånis may take to devotional service. He is superior to

others. However, one who has actually attained prema,
pure love of K®ß√a, is superior to him. The gopîs are
exalted above all the advanced devotees because they are
totally dependent on K®ß√a, the transcendental cowherd
boy. Among the gopîs, Çrîmatî Rådhårå√î is the most
dear to K®ß√a. Her ku√∂a, or lake, is as profoundly dear
to K®ß√a as is this most beloved of the gopîs. Who then,
will not reside at Rådhå-ku√∂a, and, in a spiritual body
surcharged with ecstatic devotional feelings, (aprak®ta-
bhåva) render loving service to the divine couple, Çrî
Çrî Rådhå-Govinda, who perform Their a߆a-kålîya-lîlå.
Indeed, those who execute devotional service on the
banks of Rådhå-ku√∂a are the most fortunate souls in
the universe.” (Upadeçåm®ta 10, Çrîla Rüpa Gosvåmî)

The above ontology on the topic of Vaiß√ava was first compiled

in the book Gau∂îya Ka√†hahåra, under the chapter Vaiß√ava-
tattva.

7
Atom ic R ay of V isn u

Devotee: What is the constitutional position of the jîva?

Narasi∫gha Mahåråja: In the Caitanya-caritåm®ta we find this

statement;

jîvera ‘svarüpa’ haya - k®ß√era nitya dåsa

k®ß√era ta†asthå çakti bhedåbheda prakåça

“The constitutional position of the jîva is that of an

eternal servant of K®ß√a. The jîva belongs to the marginal
potency of K®ß√a and as such the jîva is considered a
manifestation simultaneously one and different from
K®ß√a.” (Cc. Madhya 20.108)

The jîva is called ta†asthå-çakti or the marginal potency of

Godhead. K®ß√a’s potencies are classified into three categories;
antara∫ga-çakti the plane of Vaiku√†ha, ta†asthå-çakti the marginal
entities known as jîvas, and bahira∫ga-çakti the world of måyå,
material illusion.

9
 P r a k r t a - R a s a A r a n y a C h e d i n i

The ta†asthå-çakti, the marginal plane, is located on the line of

demarcation between the plane of måyå and Vaiku√†ha. Marginal
means that the jîva has adaptability to either side —to Måyå or
to Divinity. Måyå is the land of exploitation and Vaiku√†ha is
the land of dedication.

The ta†asthå is the Brahman effulgence, the bodily effulgence

of Mahå-Viß√u and it is living and growing. That Brahman
effulgence is the outer covering of the Vaikuàha planets and it
is the source of infinite jîvas.

Brahman is the marginal plane of non-differentiation. That plane

is the un-concentrated principle of sat, cit, ånanda, existence,
consciousness, and bliss. At this stage we find that the jîva is
an atomic ray or particle of non-differentiated character. The
concentrated form of sat, cit, ånanda is Çrî K®ß√a the entity of
absolute concentrated intensity.

The living beings, jîvas, are His separated parts, vibhinåµça-jîvas.

Thus the jîvas have inherited a minute proportion of K®ß√a’s
qualities; therefore, the jîva is an embodiment of perception, the
perceiver, egoism, the enjoyer, the thinker, and the doer. The
constitutional distinction between K®ß√a and the jîva is that K®ß√a
is Almighty while the jîva is atomic.

From that stage, a plain sheet of uniform consciousness,

individual conscious units of dedication grow. These units of
consciousness, jîvas, are endowed with seed adaptability towards
both the spiritual and material worlds without ever having had
participation or experience of either.

It is not that non-differentiation is the origin of differentiation

as conceived by the Måyåvåda philosophers. But because the
10
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

marginal position is on the verge of the higher eternal potency,

svarüpa-çakti, differentiation manifests in that plane of uniformity.
Svarüpa-çakti is a substance of eternal differentiation and
variegatedness. Svarüpa-çakti means the internal potency and both
the ta†asthå-çakti and the antara∫ga-çakti belong to the superior
internal potency of svarüpa-çakti. The bahira∫ga-çakti belongs to
the external potency, måyå, which is only a shadow reflection
of reality.

Strictly speaking, the jîva is marginal and this means that he is in

a position to analyze adaptability only. He can go towards the
spiritual world and he can come towards the material world. But
his ability is minute.

In that marginal state the jîva is left to exercise free will. Because
the jîva is a conscious unit he has free will. Without free will it
is simply matter. Free will is all-important, but because the jîva
is atomic, his free will or discretion to analyze adaptability is
defective. He may analyze correctly or not.

In the case of correct analysis of his adaptability the jîva can

become a member of the eternal world of service to Godhead,
nitya-siddha, eternally perfect. Or in the case of incorrect
analysis of his adaptability the jîva falls down to the material
world.

The question arises then, why didn’t K®ß√a endow the jîva with
perfect discretion so he would make the proper analysis of his
adaptability? If this were so then certainly all the jîvas would
at once come to the spiritual world and this would create a
compulsion among the jîvas. Compulsion means interfering with
free will. But free will is guaranteed. Some are coming to this side
and some are going to that side.
11
 P r a k r t a - R a s a A r a n y a C h e d i n i

A jîva who is falling down from the marginal plane does not
directly come in contact with matter. The jîva first comes to
the stage of cid-åbhåsa. Before pure consciousness can evolve
to material consciousness it must pass through a hazy stage of
consciousness called cid-åbhåsa. In the stage of cid-åbhåsa the
jîva becomes conditioned and is thus able to enter material
existence. Cid-åbhåsa means preparation for a life in the land of
misconception.

When there is creation again the fallen jîva is impregnated into

a material universe by the glance of Mahå-Viß√u. To analyze
the particular details of the history of the jîva is unnecessary.
We are concerned only with how the transformation of material
consciousness springs from pure consciousness.

The residents of Vaiku√†ha and Goloka V®ndåvana are also seen

to come to the material world, but that is only in the case of lîlå,
to assist the Lord in His pastimes or to carry out His mission.
The Vaikuàha servitors come here and when their work is over
they return. Such servants of the Lord, like Jaya and Vijaya and
others, even when they come to the material world are never
considered fallen souls because they are never forgetful of their
actual position. The fallen souls of this world fall down from
the marginal position within the Brahman effulgence, never from
Vaikuàha.

If one wants to argue that the jîva falls down to this material world
from eternal lîlå with K®ß√a in the spiritual world, then that is
tantamount to Måyåvåda philosophy because that suggests the
fallibility of the Vaiku√†ha plane. The Vaiß√ava åcåryas never
admit to even a remote chance of fallibility in Vaikuàha what
to speak of Goloka V®ndåvana.

12
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

The residents of the Vaikuàha planets do not have any awareness

of material existence, of the worlds of exploitation, enjoyment and
suffering. The material worlds actually have no existence other
than being a covered state of pure consciousness of the jîva. The
residents of Vaiku√†ha being always in pure K®ß√a consciousness
do not have any experience of matter.

With regards to understanding spiritual subject matters like

the origin of the jîva, the nature of K®ß√a and the nature of the
spiritual world, a jîva in bondage is regrettably very slow in these
matters. Understanding spiritual subjects largely depends upon
the jîva’s adhikåra or acquired qualifications. Unfortunately, due
to his meager adhikåra and limited experience the jîva all too
often attempts to understand spiritual matters in relation to his
mundane material consciousness.

What is Brahman, what is K®ß√a, what is Vaiku√†ha, what

is Svarüpa-çakti? What are all these things is unknown and
unknowable to the conditioned jîva. Even those in the
neophyte stage of devotional service, bhakti-yoga, cannot have
a transcendental understanding of these subjects due to their
still being covered by måyå’s influence. The neophyte is all too
often dependent upon crutches like paintings and pictures for
his understanding which, although giving him some direction,
nevertheless leave him hanging in the mundane conception.

For example: We have seen the artistic rendition of the birth of

Brahmå on the stem of the lotus flower that springs from the navel
of Garbhodakaçåyî Viß√u. There the lotus is red or yellow color,
large in size, and having a very long stem. Thus the neophyte
is left to conceive of that lotus in relation to his experience of
a lotus flower in this world. What is the actual reality of that

13
 P r a k r t a - R a s a A r a n y a C h e d i n i

‘lotus’ having sprung from the navel of Viß√u and being the
birth-place of Brahmå, the artist cannot actually show us. But the
conception of the neophyte becomes fixed in the conception that
the substance of that lotus is also like the lotus of this world.

In his commentary on Brahmå-saµhitå Çrîla Bhaktivinoda ˇhåkura

has described that golden lotus as cid-åbhåsa, the hazy aspect or
reflection of divinity. That lotus, he says, “is the residence of the
aggregate jîvas.” So what is that lotus? Is it simply a lotus flower
or is it something much more? We must try to think more deeply
into these matters.

The point being made is that the lotus flower, the Brahman
effulgence, the Vaikuàha planets or any other thing having
spiritual existence cannot be properly conceived of when simply
referenced to its mundane counter part in the material world.
Realization is required.

The çåstra and the self-realized devotees have tried to explain the
realized truths about the Absolute Reality from different angles of
vision for the purpose of helping the conditioned jîva to awaken
his original pure consciousness. Still some jîvas are insistent on
dragging their mundane mind and intellect into the attempt at
understanding Reality. Thus the conditioned jîva is very slow to
catch the real idea given in çåstra and by pure devotees.

To enter into proper understanding of the çåstra and revealed

truths spoken by pure devotees the jîva has to put aside all
mundane considerations and experiences. Only by advancement
in pure devotional service are the pure and unalloyed truths
regarding the Absolute Reality revealed to a jîva. By argument
and word jugglery one wastes valuable time and cannot realize the

14
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

truth. On the other hand, to formulate a single line of thought

or a single criterion by which all jîvas can understand the truth
is also difficult. And it is for this reason that the çåstra and the
åcåryas have expressed many angles of vision in an attempt to
enlighten the jîva, some of which even appear contradictory.
However, the more the eyes of the jîva are anointed and adorned
with the salve of love, the more the Absolute Truth, Çrî K®ß√a,
will reveal Himself.

The constitutional position of the jîva is to serve K®ß√a. As such

a jîva is never satisfied in material existence despite his wandering
from the post of Brahmå down to that of an insignificant ant.
When by the grace of K®ß√a the wandering jîva meets a bona-fide
representative of K®ß√a he can get the seed of eligibility, bhakti-
latå-bîja, and thus he can attain to the stage of jîvan-mukta or that
of a liberated soul from material existence.

This is what we have understood regarding the constitutional

position of the jîva as we have heard it from the çåstra and from
the lips of our spiritual masters.

15
The Cur se of Tul asi-devi

Devotee: It is stated in a book, Our Original Position, Chapter

eight, that Çrîmatî Rådhårå√î cursed Her dear maidservant V®ndå-
devî (Tulasî-devî) to fall down from Goloka V®ndåvana to this
material world and that this is factual evidence that the jîva soul
falls from the Lords eternal lîlå. Is this correct?

Narasi∫gha Mahåråja: There is a reference in Brahma-vaivarta

Purå√a regarding the appearance of Tulasî-devî in this material
world due to the curse of Çrîmatî Rådhårå√î. However, in the
writings of the six Gosvåmîs we do not find mention of this
pastime. Those sections of the Purå√as that are important for
our advancement in pure devotional service have been selected
by the Gosvåmîs and they have included those portions in their
writings. But we do not find any mention of this so-called curse
by our åcåryas.

In most cases the Purå√as are written for persons in the lower
modes of material nature. The events and stories that we find
there are mainly to instruct the fallen souls in a general way or
to instill fear and reverence in them for divinity.

17
 P r a k r t a - R a s a A r a n y a C h e d i n i

Because this narration of the cursing of Tulasî-devî is there

in the Brahma-vaivarta Purå√a some devotees think that it is a
very important pramå√a (evidence) to support the idea of the
jîva falling from Vaiku√†ha. But in fact the narration makes no
reference whatsoever to a jîva falling from grace. The narration
strictly pertains to activities amongst the pårßada devotees,
eternally liberated souls.

There are certain activities of K®ß√a and the Viß√u-avatåras

mentioned in the scriptures that may be neglected by the pure
devotees due to those activities conflicting with their inner
emotions, bhåva. For example, there is the disappearance lîlå of
K®ß√a in which He is shot in the heel with an arrow. This is even
mentioned in the Bhågavata Purå√a, yet the pure devotees do
not take pleasure in discussing this final lîlå of the Lord. Rather
they neglect it.

There is also a section in the Padma Purå√a which is called

Bhågavata-måhåtmyam wherein the story of Bhakti-devî and
her two dying sons Jñåna and Vairågya, is narrated. In that
Måhåtmyam the process of hearing the Bhågavatam in seven days
is also recommended (Bhågavata-sapta˙). Because these things
have been mentioned in Purå√as some devotees have printed this
Bhågavata-måhåtmyam in a small book and they also attempt to
hold the Bhågavatam reading in seven days. But our Guru Mahåråja
(A. C. Bhaktivedånta Svåmî Prabhupåda) did not care for this
Bhågavata-måhåtmyam because it was not given any mention by
the previous åcåryas.

It is a fact that the Purå√as and many other Vedic literatures

present topics other than those of pure devotional service. These

18
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

topics however, are of no concern to the Gau∂îya Vaiß√avas.

The åcåryas in our Gau∂îya tradition are concerned exclusively
with pure devotional service and we follow their lead. We are
not interested in just any kind of pure devotional service, but
pure devotional service in the line of rågånugås, spontaneous love
following in the footsteps of the residents of V®ndåvana. Where
such conclusions are found in the Vedas, Purå√as, etc. the Gau∂îya
Vaiß√avas whole-heartedly embrace that. Otherwise not.

The Bhågavata-måhåtmyam concerns itself mainly with karma-

kå√∂a and mokßa-kå√∂a, material benefit and liberation respectively.
Therefore, it has not been given any importance by our åcåryas
despite its seemingly being a glorification of the Bhågavatam. The
narration regarding the so-called curse of Tulasî-devî is also in a
similar category. It is not given much importance by our åcåryas
because the narration does not present the conclusions of pure
devotional service. In fact the misconception that Çrîmatî Rådhårå√î
could curse Her most affectionate friend to suffer in material
existence is indeed disturbing to one who is awake to the loving
affairs of vraja-bhakti. It is also a fact that such narrations may even
be bewildering and detrimental to the progress of one who lacks
the sufficient eligibility or adhikåra to understand them.

However, the incident of the curse of Tulasî-devî is not

unintelligible for those devotees who have the grace of Çrî
Guru and the Vaiß√avas. Our first understanding should be that
Çrîmatî Rådhårå√î’s so-called cursing of Her dear-most servant
to take birth in this material world was not actually a curse but a
benediction. Thus, Tulasî-devî would be married to K®ß√a/Viß√u
and also the conditioned souls in material existence would get a
chance to associate and serve a pure devotee.

19
 P r a k r t a - R a s a A r a n y a C h e d i n i

Furthermore, it must be understood that the drama was carried

out under yogamåyå not mahåmåyå. Yogamåyå is the energy of the
Supreme Lord that, understanding the transcendental desires of
the Lord and His devotees, makes all the necessary arrangements
for their pastimes. In the case of mådhurya-rasa-lîlå the yogamåyå
potency is represented by Paur√amåsî. In any case mahåmåyå has
no jurisdiction in the realm of divine lîlå.

K®ß√a appears in this material world through His many expansions

such as the Viß√u-avatåras and He even comes Himself as
Vrajendra-nandana K®ß√a and as Çrî Caitanyadeva. And to serve
the Lord in His many incarnations His eternal associates also
descend to the material world. Such is the case of Tulasî-devî.
It should not be misunderstood that Tulasî-devî was at anytime
under the control of material nature or that she had fallen due
to having displeased Çrîmatî Rådhårå√î in Goloka.

According to Çrîla Viçvanåtha Cakravartî ˇhåkura, Tulasî-devî

is an expansion of the internal potency of K®ß√a known as ürjå.
The internal potency ürjå, also known as svarüpa-çakti, never
comes under the influence of måyå.

In Goloka V®ndåvana Tulasî-devî is non-different from the gopî

named V®ndå who has expanded herself as Tulasî. This V®ndå-
devî is herself an expansion of Çrîmatî Rådhårå√î and she leads
the section of sakhîs known as dütika-sakhîs, or messengers. In the
transcendental pastimes of Çrî Çrî Rådhå-Govinda, V®ndå-devî is
as dear to Çrîmatî Rådhårå√î as Her own self. V®ndå-devî is just
under Viçåkhå-devî in importance and intimacy. The love and
intimacy that exists between Çrîmatî Rådhårå√î and V®ndå-devî
is like a vast ocean of sweetness.

20
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

Actually the forest of V®ndåvana is named after V®ndå-devî and

it is a fact that she gave this beautiful forest as a gift to Çrîmatî
Rådhårå√î. In the field of vraja-bhakti it is not possible for the
aspiring devotee to enter V®ndåvana without first getting the
blessings of V®ndå-devî. She is so exalted that she is considered
one of the principle Deities of V®ndåvana. The feelings of
affection that Rådhårå√î has for V®ndå-devî are wonderful. It is
so wonderful that Rådhårå√î once even made an arrangement for
K®ß√a and V®ndå-devî to sit together on the same throne during
Their pastimes in the forest. At that time Çrîmatî Rådhårå√î
arranged for the wedding ceremony of K®ß√a and V®ndå-devî
to be performed.

V®ndåvana is the land of the highest divinity and the sweetest

reality. There every word is a song, every step is a dance and the
flute is the dear-most companion of K®ß√a. Kathå gånaµ nå†yaµ
gamanam-api vaµçi priya-sakhî. Therefore, the so-called ‘curse’
of Çrîmatî Rådhårå√î, the most exalted Queen of V®ndåvana,
must be a benediction, not a curse. When we think of a curse we
naturally think of a hateful exchange between two individuals.
However, in the spiritual world no hateful dealings, or envy
exists there.

Rådhå and K®ß√a’s pastimes of love with Their pure devotees

cannot be understood by non-devotees, or by persons who are
offensive to pure devotees. First we must become favorable in
accepting the guidance and blessings of pure devotees, then we can
have a correct understanding of the position of Tulasî-devî and
how she has come here. But if we think that Çrîmatî Rådhårå√î
has hatefully cursed Her dear-most servant then we must ourselves
be possessed of a hateful mentality.

21
 The Fall of
K al a Kr snadasa

Devotee: I have read an article wherein the deviation of Kålå

K®ß√adåsa is stated as factual and inescapable evidence that the
jîva soul falls down from the eternal lîlå of the Supreme Lord.
Is this possible?

Narasi∫gha Mahåråja: To fall from the Lord’s eternal lîlå is not

possible. Çrî Caitanya Mahåprabhu rejected Kålå K®ß√adåsa from
His personal service due to Kålå K®ß√adåsa having been allured by
gypsies in the region of Mallara-deça (the area around northern
Kerala and southern Karnataka).

Kålå K®ß√adåsa was a simple and gentle bråhma√a yet his

intelligence became polluted in the association of the gypsies and
he became attracted to women. Çrî Caitanya Mahåprabhu, being
the ideal sannyåsî, cannot keep the company of persons who are
attracted by women and thus when He returned to Jagannåtha
Purî He lodged a complaint about the character of Kålå K®ß√adåsa
before Sårvabhauma Bha††åcårya and rejected him.

23
 P r a k r t a - R a s a A r a n y a C h e d i n i

The first lesson that Çrî Caitanya Mahåprabhu is teaching us in

this incident is that as long as one is in this material world one
should never deviate from the strict principles of pure devotional
service. Måyå is very strong and the only safety for a devotee in
this world is to constantly stick to the lotus feet of Çrî Caitanya
Mahåprabhu.

Kålå K®ß√adåsa was a bråhma√a who was being given the chance
to associate personally with Çrî Caitanya Mahåprabhu during His
earthly pastimes. We do not find mention anywhere in Gaura-
ga√odeça-dîpikå by Kavi Kar√apura, that Kålå K®ß√adåsa was an
eternal associate of the Lord who had descended from Goloka
V®ndåvana to assist the Lord in His pastimes. Thus it can be
understood that Kålå K®ß√adåsa was not an eternally liberated
soul who fell down from the Lord’s association, but rather he
was a candidate from this material world and thus he was still
susceptible to måyå’s influence. In any case, had Kålå K®ß√adåsa
been an eternal associate of the Lord his fall down could only
have taken place due to yogamåyå, not mahåmåyå.

Even if one has the personal association of Çrî Caitanya

Mahåprabhu, or has become a liberated soul, as long as one still
has a material body and is in this material world, one should not
consider oneself liberated and thus independent of the regulative
principles of devotional service. This is the first lesson.

The second lesson is that Çrî Caitanya Mahåprabhu always

protects His devotees. Mahåprabhu went immediately to the camp
of the gypsies to reclaim Kålå K®ß√adåsa. When this happened
the gypsies tried to hurt Mahåprabhu with various weapons.
But the weapons that the gypsies tried to use against the Lord

24
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

turned against them and began to cut them to pieces. Their arms,
legs and heads were severed from their bodies. There were loud
cries of pain and agony amidst which Çrî Caitanya Mahåprabhu
grabbed His servant, Kålå K®ß√adåsa, by the hair and took him
away to safety.

Once having taken shelter of the Lord’s lotus feet, the Lord
always protects His devotees. Even if there is some accidental
fall down on the part of a sincere devotee the Lord rectifies that
immediately.

api cet su-duråcåro bhajate måm ananya-bhåk

sådhur eva sa mantavya˙ samyag vyavasito hi sa˙
kßipraµ bhavati dharmåtmå çaçvac-chåntim nigacchati
kaunteya pratijånîhi na me bhakta˙ pra√açyati

“Even if one commits the most abominable action, if he is

engaged in devotional service he is to be considered saintly
because he is properly situated in his determination. He
quickly becomes righteous and attains lasting peace. O
son of Kuntî, declare it boldly that My devotee never
perishes.” (Bhagavad-gîtå 9.30-31)

Çrî Caitanya Mahåprabhu went immediately to the camp of

the gypsies to save Kålå K®ß√adåsa from måyå. In effect Çrî
Caitanya Mahåprabhu did not allow Kålå K®ß√adåsa to give up
His association even though he had been bewildered by måyå.
After that it was almost one year before Mahåprabhu and Kålå
K®ß√adåsa returned to Jagannåtha Purî. During that time Kålå
K®ß√adåsa continued to serve Çrî Caitanya Mahåprabhu both day
and night. After returning to Purî, only then did the Lord reject

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Kålå K®ß√adåsa from His personal association. The Lord did this
in keeping with His high standards as a sannyåsî.

The third lesson to learn in this incident is that the Lord’s

devotees are even more merciful than the Lord Himself.
When Kålå K®ß√adåsa was seemingly rejected by Çrî Caitanya
Mahåprabhu he soon received the mercy of four great devotees,
namely; Nityånanda Prabhu, Jagadånanda Pa√∂ita, Mukunda,
and Dåmodara.

The devotees of the Lord are more merciful than the Lord
Himself. Sometimes the Lord is very hard or strict, whereas the
devotees are more inclined to show mercy. It is said,

vajråd api ka†horå√i m®düni kusumåd api

lokottårå√åµ cetåµsi ko nu vijñåtum îçvara˙

“The hearts of those above common behavior are

sometimes harder than a thunder-bolt and sometimes
softer than a flower. How can one accommodate such
contradictions in great personalities?”

In some instances Çrî Caitanya Mahåprabhu showed His harder

than a thunderbolt heart. However, Çrî Nityånanda Prabhu
was there to show supreme mercy. Such was the case with Kålå
K®ß√adåsa who not only received the mercy of Nityånanda Prabhu,
but also that of many other eternal associates of the Lord.

At that time Nityånanda Prabhu, Jagadånanda Pa√∂ita, Mukunda,

and Dåmodara devised a plan and after taking Çrî Caitanya
Mahåprabhu’s permission Kålå K®ß√adåsa was sent to Bengal to
inform all the devotees that the Lord had returned from South

26
C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

India. First Kålå K®ß√adåsa went to the home of Mother Çacî

and then to the house of Çrî Advaita.

Kålå K®ß√adåsa informed all the devotees about the Lord’s return
from South India and related in great detail all about the Lord’s
travels. Kålå K®ß√adåsa brought great pleasure to all the Vaiß√avas
and a great festival was held at Çrî Advaita’s house.

In this way, by the mercy of the devotees, Kålå K®ß√adåsa

continued to engage in the service of Çrî Caitanya Mahåprabhu.
It should be remembered also that due to the continued services
of Kålå K®ß√adåsa the narrations about the Lord’s tour of South
India were available for recording in the Çrî Caitanya-caritåm®ta;
even the narration of how the Lord delivered Kålå K®ß√adåsa from
the gypsies. Those narrations continue to enliven the devotees
even up to the present day. Thus the service of Kålå K®ß√adåsa
continues.

We have mentioned three beneficial lessons for the devotees of Çrî

Caitanya Mahåprabhu to follow in regard to the Lord rejecting
Kålå K®ß√adåsa. However, the idea that the incident of Kålå
K®ß√adåsa supports the misconception that the jîva falls from
Vaiku√†ha or Goloka V®ndåvana is not acceptable.

We should not think that the Lord has any hatred toward His
devotee. On the contrary, even if there is some defect in the
devotee, the Lord does not take that into consideration. All
that exists between the Lord and His pure devotees are mutual
feelings of love.

It is not possible for the pure devotee to envy the Lord nor is it
possible for K®ß√a to reject His pure devotee. Whenever such

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 P r a k r t a - R a s a A r a n y a C h e d i n i

dealings do appear to take place it should be understood to be

the workings of yogamåyå, not mahåmåyå.

Nothing is dearer to a devotee than K®ß√a and nothing is dearer

to K®ß√a than His devotee (na me bhakta priya jana˙). What more
need we say than this?

28
 Love of God

Devotee: I have some doubt about Bhaktivinoda ˇhåkura’s

explanation of the jîva. I would be very grateful if you could
please enlighten me on this subject.

Narasi∫gha Mahåråja: In summary, Çrîla Bhaktivinoda ˇhåkura

has stated that love of God is dormant in the heart of the jîva
whereas some of the earlier åcåryas have said that there is no
svarüpa-çakti in the jîva. This is the basic difference that some
people point to as a defect or concoction of Bhaktivinoda —that
he has differed from the previous åcåryas.

However, we find a similar understanding in Caitanya-caritåm®ta

by Kaviråja Gosvåmî supporting the conception of Bhaktivinoda
ˇhåkura:

nitya-siddha k®ß√a-prema ‘sådhya’ kabhu naya

çrava√ådi-çuddha-citte karaye udaya

“Pure love for K®ß√a is eternally established in the hearts of

living entities. It is not something to be gained from another

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 P r a k r t a - R a s a A r a n y a C h e d i n i

source. When the heart is purified by hearing and chanting,

the living entity naturally awakens.” (Cc. Madhya 22.107)

K®ß√a-prema means love of God (K®ß√a) and ‘karaye udaya’ means

to awaken. When something is awakened it is assumed that it was
previously sleeping or dormant. Thus love of God is dormant
in the heart of the conditioned soul in the same way that fire is
dormant in wood. When wood comes in contact with fire it will
then ignite. That is to say that when a conditioned soul comes
in contact with a liberated soul (guru) he will then awaken to his
eternal life of loving and serving K®ß√a.

Many båbåjîs and so-called scholars in V®ndåvana give a different

interpretation to the above statement. They say that the guru
instills prema in the heart of a disciple and that before the
connection with guru no trace of prema exists there. Although
learned to some extent, these båbåjîs and so-called scholars are
not very deep philosophers. What the main difference between
spirit and matter is they do not know.

There are of course many distinctions between matter and spirit,

but the final and most important distinction is that matter has
no capacity to love. Only the jîva can love. This love is perversely
manifest in the conditioned soul and purely manifest in the
liberated soul. But in either case, liberated or conditioned, the
tendency to love is there in the jîva.

For the scholars of this world the çåstra is the highest truth, but
for the devotees the realizations of the pure devotees are more
important. The çåstra shows the way, but the realizations of the
pure devotees are the conclusive truths. The so-called scholars
do not realize that Bhaktivinoda ˇhåkura was a liberated soul

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

and that his bhakti-samådhi gives us much needed clarification to

various topics found in the çåstra.

The critics of Bhaktivinoda ˇhåkura are blind to self-evident

truths. They study the scriptures for lifetimes, but they never arrive
at the conclusion or the realized knowledge of the scriptures. To
instruct such lay students of the çåstra Bhaktivinoda ˇhåkura has
written in his Tattva-sütra as follows:

“This Tattva-sütra is obtained and proved by the eternal

realization. Therefore, it can be known as the very essence
of the Vedas. This is originated from the Supreme Lord
Çrî K®ß√a-Caitanya, and hence, is the origin of all the
revealed scriptures. Only the Reality has been accepted
in this treatise. The divine knowledge is characterized
as the Sun whereas all the scriptures (çåstra) are rays
of that Sun. This saying reveals that no scripture can
contain the divine knowledge to the fullest extent. The
self-evident knowledge of the jîvas is the source of all
the scripture. This self-evident knowledge should be
understood as God-given. The sages endowed with
compassionate hearts have received this self-evident
knowledge (axiomatic truths) from the Supreme Lord,
and recorded the same in the scriptures for the benefit
of all jîvas. This recorded portion of this primeval
knowledge (God-given to the jîva) has been manifested
in the form of the Vedas.

“The independent cultivation of the self-evident

knowledge is always necessary. This is the important
thing needed in understanding the truth along with the
study of the scriptures. Since the knowledge (divine

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P r a k r t a - R a s a A r a n y a C h e d i n i

knowledge) itself is the origin of the scriptures, those

who disregard the root and depend upon the branches
cannot have any well-being. Now, it may be argued that,
when all the scriptures have been derived of the self-
evident faith, where is the need for honoring them? The
answer is that, in the conditioned state of the jîvas, the
real knowledge is covered by the darkness of ignorance.
In the devotional cultivation associated with retraction,
when the hidden Reality is gradually manifested in the
state of bhakti-samådhi, the jîvas will be realizing the self-
evident knowledge.

“Beginning from the time of cosmic creation until today,

a great amount of knowledge about the Reality has
been discovered by the sages. Apart from that limitless
knowledge discovered, still the sages are occasionally
delivering many new facts about the Reality, obtained
in their devotional trance of samådhi. All these discovered
principles may be called as the scriptures. By the help of a
certain principle another one may be properly understood.
Therefore, it is imperative to carefully record all these
discovered principles of Reality. Without following
this process, the ultimate conclusions of the discovered
principles can never be attained.

“Çrî Brahmå, the original proponent of the scriptures

enlightened Çrî Nårada with the principles of Reality
discovered by himself and advised him to develop
the same by the further discovery of other divine
principles.

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

“All the discovered principles of the Reality will get

added to the scriptural knowledge and help the future
developments of the same. Therefore, those who believe
in the self-evident faith, they can never disparage the
scriptures if at all they are intelligent in the study of
them. But, those who are not endowed with the study
of the principles of bhakti, which is the essential purport
of the scriptures, their scriptural learning is only a waste
of labor.

“Therefore, the essence-seekers’ conclusion is that, all

the principles will be decided by the help of self-evident
knowledge. All the scriptures should be understood by
the help of that unalloyed knowledge. But, this rule does
not apply to those whose self-evident knowledge has
been adulterated with the empirical knowledge. Hence
the following aphorism,

“Scriptural ordinances are intended for the regulation

of the ignorant human beings whereas those who are
endowed with discretion and divine wisdom are not
controlled by them.

“Similarly, Manu also has elaborately explained the

importance of scriptures and finally told the following:

“In this way; in all the scriptures these two signs can
be seen viz., 1) honor of the revealed scriptures in
general, 2) secondary importance of the scriptures in
comparison to the self-evident faith. But, the authors of

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P r a k r t a - R a s a A r a n y a C h e d i n i

the scriptures do not clearly indicate the lightness of the

scriptures. The reason for such an attitude is that, the
meritorious people who are authorized to discard the
scriptural binding can naturally become independent
of the scriptures by the help of the hidden indications
of the scriptural authors and also by their own purified
knowledge. Such meritorious persons can carry on the
sinless activities by the help of their own intellect as
well as by the advice of the scriptures. In that stage, the
scriptures will not have any binding over them but only
serve as their guides. On the other hand those who are
unable to understand their own spiritual path due to the
lack of self-evident knowledge and due to ignorance who
may not be able to ascertain their duties and fall into
misery due to sensuality, for such people the scriptural
ordinances are imperative. Such persons should not know
that there is any way for them apart from the bindings
of the scriptures. When they become authorized due to
their advancement, they will be able to know this secret
by the suggestions of the scriptures.

“Since knowledge itself is the root of the scriptures, the

one who has attained that self-evident knowledge will
not be ruled by the scriptures, but only they guide him
with advises. In case of ignorant people, this is not so.
They must be governed by the rules of the scriptures
for their upliftment, if not they will have their inevitable
down fall due to the sensual addictions. If it is argued,
then, rather than governing by means of tedious rules,
let the scriptures help the ignorant people by means
of friendly advises. The reason for such an attitude is
that the ignorant people do not understand their own

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

good and bad due to the lack of knowledge. Due to the

instinctual habits they will engage in wanton activities.

“Since their nature is mostly inclined towards

the gratification of the senses, for their spiritual
betterment the scriptures try to reform them through
many types of tricks, by applying coercion, and with
skillfulness etc. Often the scriptures threaten the
ignorant people with punishment of hell, at times they
put forth the temptations of heavenly enjoyments.
Again, they reform the human beings depending upon
their inclinations. In many scriptures one may see
the sanction of liquor, polygamy, killing of animals
etc. All those are meant for the gradual control of
the barbarian human beings by means of sanctioning
some type of restricted activities according to their
inclination. By their gradual reformation, the
scriptures want to put them in the path of detachment.
The many types of fruits mentioned along with those
activities are only meant for attracting the attention
of the ignorant followers.

“An argument may arise in this regard that, this Tattva-

sütra also being a scripture, why the secret purport of
the scriptures has been openly given here? The answer
is that, this book of Tattva-sütra has been published
for the benefit of the self-realized Bhågavata devotees.
They are authorized to know about all these thoughts.
By the help of these aphorisms, their intellect will
become favorable for the cultivation of divine love.
Therefore, the author has openly declared here the
scriptural secret.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

“Devotees of the Supreme Lord are not controlled by

the scriptures since their activities are congenial to the
divine wisdom.

“Therefore, when the self-realized devotees ordain any

new arrangement, they should be agreed with as a religious
code, even if such new arrangements are not found in
the scriptural dictums of the previous sages.” (All of the
above quotes are from Çrî Tattva-sütra by Bhaktivinoda
ˇhåkura, pages 191-204)

If one is genuinely interested in K®ß√a consciousness he should

know that scholarship does not necessarily lead to real devotion
or love of God.

bahu-çåstre bahu-våkye citte bhrama haya

sådhya-sådhana çre߆ha nå haya niçcaya

“If one becomes a bookworm, reading many books

and scriptures and hearing many commentaries and the
instructions of many men, this will produce doubt within
the heart. One cannot in this way ascertain the real goal
of life.” (Cc. Ådi, 16.11)

The search for knowledge is certainly misleading in our ultimate

quest for pure devotional service. In fact, although somewhat
necessary in the beginning of devotional service, it nonetheless
becomes the prerequisite for pure devotional service that one
become free from knowledge, jñåna-çünya-bhakti. By knowledge
it is meant the spirit of ascertaining the Absolute Truth with a
calculative approach, the attempt to capture the infinite in one’s
fist. In the ultimate issue K®ß√a is unknown and unknowable.

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

Çåstra points the way, but only faith can reveal the higher plane.
Jñåna-çünya-bhakti refers to the plane of divine love that is free
from any calculation and does not consider even the opulence
and power of the Lord. This is the standard of pure devotion of
the eternal residents of Goloka V®ndåvana.

The mastery of knowing everything must be hatefully rejected if

we are to approach the highest domain, jñåna-karmådy-anåv®tam.
It is not possible to know anything about the infinite, either in
magnitude or quality. The infinite is a flow of autocracy, so what
can we know of it? Whatever we know at present can all prove
false in a moment simply by His will.

K®ß√a is the unconquerable (ajita) but He becomes conquered

(jita) by the love of pure devotees not by the knowledge of
scholars or the study of many books.

What will make spiritual life successful is that one must learn
to love K®ß√a and serve His devotees. That is the happy life of
K®ß√a consciousness.

39
 Pa rticle of Dust

Devotee: What should be the highest aspiration of a Gau∂îya

Vaiß√ava? Should one aspire after the position of a gopî or a
mañjarî who can enter the groves of V®ndåvana to serve Rådhå
and K®ß√a? What should be our aspiration?

Narasi∫gha Mahåråja: We are to conceive of the plane of divine

lîlå or pastimes of the Supreme Lord as infinitely greater than
we are. In that subjective plane of reality all things animate and
inanimate are superior to us. We are units of finite consciousness,
yet we falsely think that we can demand a position in the highest
plane of divinity. It is ludicrous. It is heresy to think such.

We want so many things of the higher plane, but we are not fit
for that service. We are not ready to pay the price of the highest
service, but we think that we are somehow or other qualified for
that. We have heard that some position is there in the mañjarî
section that is most desirable, but we think that leaving all else
aside we can simply jump to that position, or march through
that world as a soldier and conquer our objective. But it is not
like that.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

First we must qualify. First deserve, then desire. We want not the
position of the master but of the most negligible. First we must
aspire for the most negligible position in the subjective plane of
divinity, not for the highest position. What is that most negligible
position? It is this:

ayi nanda-tanuja ki∫karaµ

patitaµ måµ vißame bhavåmbudhau
k®payå tava påda-pa∫kaja-
sthita-dhülî-sad®çaµ vicintaya

“O son of Nanda Mahåråja, I am Your eternal servant, yet

because of my own karma, I have fallen into this terrible
ocean of birth and death. Please accept this fallen soul
and consider me a particle of dust at Your holy lotus
feet.” (Çîkßå߆aka 5)

The most negligible position one can hold in the relativity of

the Absolute Truth is that of a particle of dust in the infinite
world of lîlå. Such is to be the highest aspiration of any Gau∂îya
Vaiß√ava in this world. We are not to aspire in the beginning for
the service of others —we must first aspire to be accepted into
that domain by the Lord and His personal associates.

If we say that we want the highest, it is paramount to sense

gratification. ‘We want’ — means sense gratification. I want this,
I want that, it is sense gratification. It is not for His pleasure, this
‘I want, I want’ mentality. It is better, for His (K®ß√a’s) pleasure,
to prepare one’s self in this life to become a particle of dust or
a blade of grass in that higher plane of infinite lîlå. That is more
desirable and such a noble desire will not go unnoticed by the
residents of that plane.

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

åsåm aho cara√a-re√u-jußåm ahaµ syåµ

v®ndåvane kim api gulma-lataußadhînåm
yå dustyajaµ sva-janam årya-patham ca hitvå
bhejur mukunda-padaviµ çrutibhir vim®gyåm

“The gopîs of V®ndåvana gave up their husbands, children,

and families who are very difficult to renounce, and
sacrificed even their religious principles to take shelter
of the lotus feet of K®ß√a, which are sought after even by
the Vedas themselves. O! Grant me the fortune to take
birth as a blade of grass in V®ndåvana, so that I may take
the dust of the lotus feet of those great souls upon my
head.” (Bhåg. 10.47.61)

To become a blade of grass in the plane of the infinite is no

small achievement, what to speak of seeing or associating with
K®ß√a directly. It is no small thing. Such aspiration is shown to
us by Uddhava, the intimate friend of K®ß√a. And taking it one
step further, Çrî Caitanya Mahåprabhu has shown us that the
position held by a particle of dust at the lotus feet of K®ß√a is
the most desirable.

To achieve the most negligible position in the infinite will require

the highest qualifications possible in this present plane. The
highest qualifications attainable here for the sådhaka (devotee),
may earn him the most negligible position in the higher subjective
world of lîlå. It is not a cheap thing.

We must become a slave to His (K®ß√a’s) will. Then it may be

possible that we are to be taken there by the higher agents of
that plane. Otherwise, it is heresy to think that I will get that
higher position by my own endeavor. Our çîkßå-guru, Çrîla B. R.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Çrîdhara Deva Gosvåmî Mahåråja used to call such a mentality,

wild-goose chasing. In reality any aspiration that has no basis in
the concept of divine slavery has no practical application in the
pastimes of the Supreme Lord. Smara√a, meditation on lîlå, and
so many things of the sahajiyå school are not the qualifications
to be admitted there. Only surrender is necessary, the surrender
of a slave.

When the necessity arises in the divine lîlås, then the qualified
slave of divinity is admitted to that arena and no others. Without
surrender, without the slave’s mentality, we are not qualified for
the higher service. So that should be the aspiration of one who
understands the nature of the transcendental world —let me
become the slave of the Lord.

åçlißya vå påda-ratåµ pina߆u måm

adarçanån marma-hatåµ karotu vå
yathå tathå vå vidadhåtu lampa†o
mat-prå√a-nåthas tu sa eva nåpara˙

“K®ß√a may embrace me in love or trample me under His

feet. He may break my heart by hiding Himself from me.
Let that debauchee do whatever he likes, but He will
always be the only Lord of my life.” (Çîkßå߆aka 8)

This is the slave mentality —I am His slave. His slave in divine

love. He is free to do anything and everything as He wishes, I
am His slave. But we are not ready to accept that position and
that is why we are not qualified to participate in the highest
lîlås of the Lord.

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

There are many devotees and even sannyåsîs and båbåjîs who
go on with mañjarî-sevå meditations and other things of that
section, when not even the slightest trace of real qualifications
can be found in them. Such persons become mundane women in
their next life. They are never promoted to the plane of divinity
through the process of imitation.

Çrîla Gaura Kiçora Dåsa Båbåjî, the guru of Çrîla Bhaktisiddhånta

Sarasvatî ˇhåkura, used to say, “Simply by entering the maternity
room and imitating the sounds of labor one will not give birth
to a child. Many events are necessary before that.”

The plane of infinite lîlå is so charming that even the particle of

dust there is worshipable for us. How then shall we approach
that plane? Püjala råga-patha gaurava-bha∫ge— the plane of the
highest råga (lîlå) must always be kept above our heads. With
the plane of higher lîlå above our heads we shall march on, tad
dåsa-dåsa-dåsanåµ dåsatvam dehi me prabhu. I am the servant of
the servant, of the servant of the Lord’s servant. I want such a
position and nothing else. That should be our approach.

This çloka ‘püjala råga-patha gaurava-bha∫ge’ was composed by

Çrîla Sarasvatî ˇhåkura, the guru of our Guru Mahåråja, Çrîla
A. C. Bhaktivedånta Svåmî Prabhupåda, and it was his desire
that this position be preached, not temporarily, but for all
time, in all places, in all circumstances, and in very nook and
corner of the universe. That was the mission of Çrîla Sarasvatî
ˇhåkura. He came to fight with all misconceptions about the
Absolute Truth —he came to establish the path of divine love,
divine slavery.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura could not tolerate it

when the higher subject matter was dealt with inappropriately.
And what did he consider inappropriate? That the topic of lîlå
was taken to the public eye —this should not be done. Why?
Sarasvatî ˇhåkura considered such as aparådha, an offense against
the Lord of love. Invasion of privacy —to take the higher topic
of lîlå to the public is an offense. In the time of Sarasvatî ˇhåkura
such was never the indulgence of any member of the Gau∂îya
Ma†ha, nor did any of his bona-fide disciples venture in that way
after his disappearance.

We have heard many narrations from our Guardians (gurus)

that exemplify how much regard Sarasvatî ˇhåkura had for the
higher plane of divinity and how ever so carefully he dealt with
that plane. From Çrîla Çrîdhara Mahåråja we once heard that
Sarasvatî ˇhåkura did not allow his disciples to read (study and
discuss) such higher books as Govinda-lîlåm®ta, Stava-kusumåñjalî,
Ujjvala-nîlama√i, and even certain portions of Caitanya-caritåm®ta
wherein the lîlå of Rådhå-K®ß√a is discussed. Whenever Sarasvatî
ˇhåkura heard that someone was reading those books, he took
it that an offense was being committed by interfering in the
higher lîlås. So, if such a measure of caution is given by one who
on one hand was the most dynamic and progressive preacher
of K®ß√a consciousness in the 20th century, and on the other
hand so cautious in dealing with the higher lîlås, then how much
caution should we, the fallen souls, exercise when approaching
such matters? It is only logical that we should follow his example
and exercise extreme caution.

A profound example of the mood in which Sarasvatî ˇhåkura

approached divinity, was related to us by Çrîla B. P. Purî Gosvåmî
Mahåråja as follows:

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

“At the close, before his entrance into his eternal pastimes,
in the morning he requested Çrîmad Bhakti Rakßaka
Çrîdhara Mahåråja to sing Çrî Rüpa Mañjarî-pada of Çrî
Narottama Dåsa ˇhåkura, and Navîna K®ß√a Prabhu
to sing Çrîla Bhaktivinoda ˇhåkura’s Tuha dayå sågara
tårayite prå√î. This was the commentary on Çîkßå߆aka.
After giving this instruction to sing, Çrî Çrîla Prabhupåda
began to repeat his famous counsel, implicit obedience to
the precepts laid down by Çrîla Rüpa Gosvåmî through
the medium of the spiritual master is the wealth of our
devotion. In this instruction, he outlined the true method
of our devotional practices as well as the real disciplic
succession. Furthermore, in hearing the song of Çrîla
Bhaktivinoda ˇhåkura (tuya dayå echana parama adåra),
Çrî Çrîla Prabhupåda clasped his hands to his forehead and
profuse tears of humility rolled down his cheeks. These
personal gestures reminded us of our lamentable plight
in not having any attraction for the Holy Name.”

If you want the highest position, then take this example. Keep
the lotus feet of Çrî Rüpa Gosvåmî (Çrî Rüpa Mañjarî) on your
head as your supreme wealth and cultivate with every atom of
your existence great humility and attachment for the Holy Name
of K®ß√a. This is the highest aspiration of a Gau∂îya Vaiß√ava.

47
 His L ast Instructions

Just a week prior to the departure of Çrîla Bhaktisiddhånta

Sarasvatî ˇhåkura from this mortal world (Thursday, January
1, 1937, at 5:30 am) he gave many essential instructions to his
disciples. These instructions were later compiled in Bengali verse
by one of Sarasvatî ˇhåkura’s most affectionate associate servants,
Çrîla Bhakti Pramoda Purî Gosvåmî Mahåråja.

Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has said:

(1)

sakale parama utsåha sahakåre

rüpa raghunåtha vå√î pracåra sabåra

“All of you preach the message of Rüpa and Raghunåtha

to everyone with great enthusiasm.”

(2)

rüpånugå-pada-dhuli haite sabåra

(jena) carama åkå∫kßå citte jåge anibåra

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 P r a k r t a - R a s a A r a n y a C h e d i n i

“May the ultimate desire to become a speck of dust at the

lotus feet of the followers of Çrî Rüpa remain ever awake
in our hearts.”

Comment
It is being recommended here that for all spiritual perfection one
should desire to become a ‘speck of dust’ at the lotus feet of the
followers of Çrî Rüpa Gosvåmî Prabhupåda. To achieve even the
most negligible position in the subjective plane of divinity will
draw the highest benefit for the jîva. However, there are some
devotees who have raised an objection by stating that we should
desire to become gopîs, that being the highest perfection.

Are we to think that Sarasvatî ˇhåkura, on the verge of entering

the eternal lîlås of the Supreme Lord, has misguided his disciples
into some inferior or unknown region? I would think not.

The path of perfection is shown by the åcårya and with regards

to the followers of Çrî Caitanyadeva, that supreme perfection is
found at the lotus feet of Çrîla Rüpa Gosvåmî and his intimate
followers. In his last instructions Sarasvatî ˇhåkura has mentioned
several times ‘to be a speck of dust at the lotus feet of Çrî Rüpa
Gosvåmî.’ Is it a novel expression or is it something more? Indeed,
such is the most straightforward expression of how to attain life’s
ultimate goal, loving devotional service to Çrî K®ß√a in the divine
serving group of Çrîmatî Rådhårå√î.

The highest wealth of the Gau∂îya Vaiß√ava is that of eternal

servitude to the illustrious Queen of V®ndåvana, Çrîmatî
Rådhårå√î (Rådhå-dåsyam). For admittance into the circle of
Her intimate servants Çrî Rüpa holds the key. Admittance into
Her group will only be possible for one who has caught the

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

foot dust of Rüpa with all his heart and soul. It is the law of
that land. It cannot be otherwise.

(3)

advaya-jñåna-tattva vraje vrajendra-nandana

(müla)-vißaya-vigraha sei sarva-sevya-dhana

“Vrajendra-nandana K®ß√a is the principle of non-dual

consciousness. He is the root object of devotion and the
treasured object of service for all.”

(4)

tå∫ra apråk®ta indriya tarpa√a uddeçe

åçrayånugatye sabe thåka mile miçe

“In order to satisfy the transcendental senses of the one,

non-dual Supreme Truth, remain united in following
Rådhå, the original reservoir of love for Him.”

Comment
In the transcendental land of Vraja (V®ndåvana) where
love (prema) is supreme, Çrî K®ß√a is the Subject-Divinity
(vißaya-vigraha) and Çrî Rådhå is the Object-Divinity (åçraya-
vigraha). The love of Çrî Rådhå (Her capacity to satisfy the
transcendental senses of K®ß√a) and that of Her intimate
circle of friends is unsurpassed by any other group. Therefore,
we should strive to perfect this human life by learning the
ways of love by following in the footsteps of the residents
of Vraja headed by the gopîs, always united under the banner
of Çrîmatî Rådhårå√î.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

(5)

sabåra uddeçya eka çrî-hari-bhajana

tåhå sådhibåre sabe karaha jatana

“Everyone make the effort to perfect your worship of Çrî

Hari (K®ß√a); make this the only purpose of your lives.”

(6)

du’dinera jåni ei anitya-saµsåra

ihåte mamatå tyaji hao måyå-påra

“Remember that this world is temporary and lasts only a

day or two. Give up your family attachment and transcend
this world of illusion.”

(7)

kona-rüpe jîvana nirvåha kari cala

nitya-tattva k®ß√a-bhakti karaha sambala

“Maintain your worldly obligations in whatever way you

can, but make the eternal principle, devotion to K®ß√a,
the true provision for your voyage through life.”

Comment
In this world of birth and death only one thing has real value
and that is devotion to the Supreme Personality of Godhead Çrî
K®ß√a. Whatever else there may be is only an illusion and it is
sure to perish today or tomorrow (in a day or two). The world is

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

temporary and filled with sorrow. Those who desire real happiness
will make devotion to K®ß√a the main principle in their life.

(8)

vipad gañjanå çata çata se låñchanå

åsuk tathåpi hari-bhajana che∂o nå

“Let hundreds of dangers, insults or persecutions come, but

despite them, do not give up your worship of K®ß√a.

(9)

sarva-vighna-vinåçana prabhu gaura-hari

avaçya çrî-pade sthåna dibena dayå kari

“Lord Gaura-hari destroys all obstacles on the path. He will

surely be merciful and give you a place at His lotus feet.”

Comment
This is not only an instruction, but this may be taken as a special
benediction also. Those who follow closely the instruction of
Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura are sure to achieve the
merciful grace of Lord Gaura-hari (Çrî Caitanyadeva).

On the earnest prayer of Çrîla Bhaktivinoda ˇhåkura, Çrîla Sarasvatî

ˇhåkura came down to this world from the personal entourage of Çrî
Caitanyadeva. It is mentioned in the çåstra that a divine personality
would advent in this world to consolidate the four Vaiß√ava
sampradåyas. In Premeya-ratnåvali by Çrîla Baladeva Vidyåbhüßana a
verse is mentioned in this regard from the Padma Purå√a as follows:

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ata˙ kalau bhavißyanti catvåra˙ sampradåyina˙

çrî-brahma-rudra-sanakå˙ vaiß√avam kßiti-påvanå˙
catvåras te kalau bhåvyå hyutkale purußottamåt

“Four sampradåyas inaugurated by Lakßmî, Brahmå, Çiva,

and the Kumåras will appear in the holy place of Lord
Purußottama (Jagannåtha) in Utkala (Orissa) to purify the
earth in Kali-yuga.”

If one makes a pilgrimage to the most holy samådhi-mandira of Çrîla

Bhaktisiddhånta in Måyåpura Dhåma one will find this çloka from
the Padma Purå√a written on the wall behind the mürti of Sarasvatî
ˇhåkura. It was thus understood by the disciples of Sarasvatî ˇhåkura
and by all the noble Vaiß√avas of Jagannåtha Purî, V®ndåvana, and
Måyåpura that Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura was indeed
the personality that fulfilled the statement of the Padma Purå√a. This
understanding was based not only on the fact that Sarasvatî ˇhåkura
had taken his birth at Jagannåtha Purî, but it was a self-evident truth
that Sarasvatî ˇhåkura had consolidated the teachings of the four
Vaiß√ava sampradåyas. Under the banner of Çrî Caitanyadeva the
teachings of the four Vaiß√ava sampradåyas were preached by Sarasvatî
ˇhåkura, spreading the Holy Name in every town and village as
predicted by Çrî Caitanyadeva Himself.

p®thivite åche yata nagarådi-gråma

sarvatra pracåra haibe mora nåma

“My Name will be propagated in all the towns and villages

of the world.” (Çrî Caitanya-bhågavata, Antya 4.126)

In the main temple at Çrî Caitanya Ma†ha established by Sarasvatî

ˇhåkura in Måyåpura, one will find the çrî-mürtis of each of the

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

four Vaiß√ava sampradåya-åcåryas (Çrî Madhvåcårya, Çrî Viß√u

Svåmî, Çrî Nimbårka, and Çrî Råmånuja) at each of the four-
corners of the main Deity sanctum of Çrî Çrî Guru-Gaurå∫ga-
Gåndharvikå-Giridhåri.

The service of these four sampradåya-åcåryas as seen at Çrî

Caitanya Ma†ha established by Çrîla Bhaktisiddhånta is the first
of its kind in the world. This is indeed unique and certainly
echoes the prophecy of the Padma Purå√a.

Also, in the Sütra-Kha√∂a of Çrî Caitanya-ma∫gala of Çrîla Locana

Dåsa ˇhåkura, we find the mention of a great general (sena-
pati) who will spread the mercy of Çrî Caitanyadeva outside of
Bengal:

yadi påpi chå∂i dharma düre deçe yåya

mora sena-pati-bhakta yaibe tathåya

“Even if the sinners reject religion or flee to other

countries, still they will get the mercy. I will send my
sena-pati-bhakta to go there and deliver them.”

Sena-pati means general and a general must have such intelligence

and capacity that he can lead other great men and qualified persons
in battle, the battle against måyå, illusion. Before the advent
of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura the pure theistic
teachings of Çrî Caitanyadeva were all but lost or destroyed. The
situation was so lamentable that even the process of sa∫kîrtana
(congregational chanting of the Holy Name) had been stopped
—even in Navadvîpa the sacred land where Çrî Caitanyadeva
had appeared. Prior to Sarasvatî ˇhåkura’s advent there was no
organized preaching to spread Çrî Caitanyadeva’s teachings nor

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 P r a k r t a - R a s a A r a n y a C h e d i n i

was there any bona-fide institution to shelter those who wished

to sacrifice their lives in devotion to Godhead.

To spread the K®ß√a consciousness movement all over the

world Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura established the
Gau∂îya Ma†ha and instituted the sannyåsa åçrama. He then
sent his sannyåsî preachers throughout India and to western
countries to perform the Gau∂îya missionary activities. In
1965 our spiritual master, the foremost preacher disciple
of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla A. C.
Bhaktivedånta Svåmî Prabhupåda, came to the western
world to fulfill the order and desire of his spiritual master.
Our spiritual master said many times that the great K®ß√a
consciousness movement that he was conducting (iskcon) was
actually going on by the order, the desire, and the mercy of
his Guru Mahåråja, Çrîla Bhaktisiddhånta. Many times our
spiritual master made such statements as follows:

“So far I am concerned, I am a humble disciple of His

Divine Grace Oµ Viß√upåda Çrî Çrîmad Bhaktisiddhånta
Sarasvatî Gosvåmî Mahåråja, who was the original pioneer
of spreading this movement in the western world. During
his lifetime, up to 1936, he started 64 main centers all
over the world, including centers in Berlin, Germany and
London, England. His Divine Grace entrusted me to spread
this movement in western countries, and since 1965, I am
trying in my humble way to spread this movement in this
part of the world.” (letter to Mr. David J. Exley, Chief NGO
Section at the United Nations, dated 68-02-21)

“Actually I am the most unworthy servant of His Divine

Grace (Bhaktisiddhånta Sarasvatî ˇhåkura) because I delayed

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

to execute his order by so many years. But it was better I

began late than never, and therefore he has kindly sent to
me so many young hearts to cooperate with me in this great
movement.” (letter to Kîrtanånanda, dated 70-05-06)

In recent years some of the disciples of Çrîla A. C. Bhaktivedånta

Svåmî Prabhupåda have forgotten the eminent position of their
parama-guru, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Attempting
to illuminate the special position of Çrîla A. C. Bhaktivedånta
Svåmî Prabhupåda some of his disciples have unwittingly omitted
the importance of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura along
with the importance of all previous Gau∂îya sampradåya åcåryas.
This group of disciples has declared that Çrîla A. C. Bhaktivedånta
Svåmî Prabhupåda is the åcårya for all Gau∂îya Vaiß√avas for the
remaining 10,000 years of the Golden Age of Kali-yuga. Such is
a zealous declaration, but it unfortunately indicates a genuine lack
of fundamental understanding of our guru-paramparå system by
glaringly omitting the importance of our parama-gurus and lastly by
even omitting the position of Çrîla Rüpa Gosvåmî Prabhupåda.

It is indeed a fact that our Guru Mahåråja, Çrîla A. C. Bhaktivedånta

Svåmî Prabhupåda was an empowered representative of the
Supreme Lord, as it is said:

guruvajñaµ çîrasi-dhåryaµ çaktyåveça sva-rüpine

hare-k®ß√eti mantre√a påçcatya-pråcya-tåri√e

“Taking the order of his guru on his head, he became empowered

by Nityånanda Prabhu to act as a çaktyåveça avatåra. He
distributed the Hare K®ß√a mantra all over the eastern and
western world, delivering and uplifting all fallen souls.” (Çrîpåda
B. S. Govinda Mahåråja, Çrî Caitanya Sårasvata Ma†ha)

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 P r a k r t a - R a s a A r a n y a C h e d i n i

Although the above verse is accepted as fact (not only by the disciples
of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, but by many of
his godbrothers also) it does not nullify the facts concerning the
previous åcåryas in the Gau∂îya disciplic succession.

In the ontological line of disciplic succession it is unanimously

recognized that Çrî Caitanyadeva is the founder of the K®ß√a
consciousness movement in Kali-yuga. Thereafter, Çrî Rüpa
Gosvåmî Prabhupåda was personally recognized and appointed
by Çrî Caitanyadeva as the most qualified devotee to spread bhakti-
rasa (K®ß√a consciousness). It cannot be otherwise, since it is Rüpa
Gosvåmî who in his siddha-rüpa is Çrî Rüpa Mañjarî, the leader
of the intimate group of Çrî Rådhå’s servants. It is understood
by all the bona-fide Gau∂îya Vaiß√avas that Çrî Rüpa Gosvåmî
is the leader (Founder-åcårya) of our sampradåya for the duration
of the Golden Age of Kali-yuga.

To spread the glories of the rüpånugå sampradåya (the succession

of Çrî Rüpa Gosvåmî), Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura
appeared in this world at the end of the 19th century. Çrîla
Bhakti Pramoda Purî Gosvåmî Mahåråja has emphasized this in
the following words:

“Many heterodox sects came into existence that vocally

claimed to be following Mahåprabhu, but in fact were
simply using His name to promote their false doctrines.
The Lord Himself could not tolerate deviation from the
truths of the Gau∂îya Vaiß√ava doctrine and He would be
greatly pained by misrepresentations of the divine relations
between the Lord and His devotees. For this reason, Svarüpa
Dåmodara and Rüpa Gosvåmî appeared again at the desire

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

of Çrî Caitanya Mahåprabhu through Çrîla Saccidånanda

Bhaktivinoda ˇhåkura and Çrîla Bhaktisiddhånta Sarasvatî
ˇhåkura Prabhupåda, to preserve and protect the doctrines
taught by Çrîla Rüpa Gosvåmî. Preaching these doctrines of
pure devotion, these two great souls gave great joy to the Lord
Himself and to all of His followers in the Gau∂îya Vaiß√ava
school.” (Of Love and Separation, pp. 89)

Certainly it must be said that all the dedicated disciples and

followers of Çrîla Sarasvatî ˇhåkura are of no less importance
than their guru since they carry forth the same message. Yet it
does not look good if the future generations of devotees omit the
importance of the previous åcåryas. Therefore, it must be said
that all of them are glorious.

(10)

çrî-k®ß√a-vimukha heri adhikåµça jana

çuddha-k®ß√a-sevå-kathå nå kare graha√a
hayo nå utsåha-hîna tåhåte kakhana
che∂o na jîvåtu tava nijera bhajana

“When you see that most people are indifferent to Çrî

K®ß√a and show no interest in selfless service to K®ß√a
and in talks about Him, don’t be discouraged. Most of
all, never give up your bhajana, your life and soul.”

(11)

nija sarvasva k®ß√a — kathå çrava√a-kîrtana

chå∂iyå dåridrya kena karibe vara√a

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“Why would you accept the poverty of a life without

hearing and chanting about K®ß√a, your sole wealth?”

Comment
Çrîla Bhaktivinoda ˇhåkura has also mentioned in one of his songs:

nåma binå kichu nåhiko åro, caudda-bhüvana-måjhe

(Aru√odaya Kîrtana 1, Gîtavalî).

“There is nothing except the Holy Name within all the

fourteen worlds.” Whatever we find in this material
world such as wealth, prestige, power, kingdoms, and
so many things actually have no permanent existence,
it is all a temporary illusion. The Holy Name of
K®ß√a is non-different from the Supreme Personality
of Godhead Himself and therefore it is eternal. The
Holy Name is not destroyed by time nor is the Holy
Name under the three modes of material nature. The
Holy Name of K®ß√a is purely transcendental as stated
in Padma Purå√a:

nåma cintåma√i˙ k®ß√as

caitanya-rasa-vigraha˙
pür√a˙ çuddho nitya-mukto
‘bhinnatvam nåma-nåmino˙

“The Holy Name of K®ß√a is transcendentally blissful. It

bestows all spiritual benedictions, for it is K®ß√a Himself,
the reservoir of all pleasure. K®ß√a’s Name is complete,
and it is the form of all transcendental mellows. It is not
a material name under any condition, and it is no less
powerful than K®ß√a Himself. Since K®ß√a’s Name is not

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

contaminated by the material qualities, and there is no

question of it’s being involved with matter, K®ß√a’s Name
is always liberated and spiritual; it is never conditioned by
the laws of material nature. This is because the Name of
K®ß√a and K®ß√a Himself are identical.”

Therefore, who other than a person who has lost all intelligence,
would give up the chanting of the Lord’s Holy Name?

(12)

k®ß√a-påda-padma måga jîvera kalyå√a

acire puråbe våñchå sarva-çaktiman

“Beg for K®ß√a’s lotus-feet, the ultimate benediction

for all living beings. The Lord is all-powerful and will
quickly fulfill your desire.”

(13)

asamartha nahe k®ß√a dhare sarva-bala

(k®ß√a)-sevakera våñchå kabhu nå haya viphala

“K®ß√a is not incapable. He is omnipotent and His

servant’s desires never go in vain.”

(14)

t®√apekßå hîna dîna åpane månibe

tru-sama sahya-gu√a bhüßita haibe
amåni månada haye sadå nåma labe
çrî-nåma-bhajane sarva-pradhåna jånibe

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“Please always chant the Name of the Lord, being

humbler than a blade of grass and more tolerant
than a tree. Give all respect to others and demand
none for yourself. Make the worship of the Holy
Name the most important aspect of your devotional
life.”

Comment
Here we find paraphrased the third verse of Çikßå߆akam:

t®√åd api sunîcena taror api sahißnunå

amåninå månadena kîrtanîya˙ sadå hari˙

Humility is often described as the crest jewel of the Vaiß√ava

qualities. Humility is indeed the quality of a devotee that most
attracts the Supreme Lord. We have seen that knowledge,
austerity, power, becoming an author, or even a world preacher
are sometimes easily achieved, but those who have developed real
qualities of humility are rare souls in this world.

Our çîkßå-guru Çrîla B. R. Çrîdhara Deva Gosvåmî used to say

that humility means to be submissive to the order of our guru.
Humility does not mean to be complacent or obedient to the
commands of the rouges and thieves, the non-devotees. We
must eagerly take the instruction of our guru on our head as
our life and soul. We must be ready to sacrifice everything and
anything for his satisfaction. We must not project ourselves
in any light, but we should strive always to be a transparent
via media for our guru to work through us. That is real
humility.

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(15)

çrî-caitanya-pravartita sa∫kîrtana-yajña
ihåte laiyå dîkßå bhajibena vijña

“A wise person will worship the Lord after taking

initiation in the sacrifice of the Holy Name inaugurated
by Çrî K®ß√a Caitanya and His associates.”

(16)

sapta-çikha nåma yajñånale åtmåhuti

viçeße kalite ei çåstrera jukati

“Offer yourself up to the seven flames of this sacrificial

fire. The scriptures say that this is especially the religious
principle for the Age of Kali.”

Comment
In his purport to Çrîla Bhaktivinoda ˇhåkura’s Çrî Sanmodana
Bhåßyam of the first verse of Çikßå߆akam, Çrîla Bhaktisiddhånta
Sarasvatî ˇhåkura has mentioned seven stages of perfection that
may be compared to the seven flames of the sa∫kîrtana of the
Holy Name. The seven stages of perfection in chanting of the
Holy Name of K®ß√a are as follows: (1) Chanting of the Holy
Name cleanses the mirror of the heart. (2) The chanting of the
Holy Name protects the devotee from material existence. (3) The
chanting of the Holy Name bestows the highest benediction on
the living entities. (4) The chanting of the Holy Name is the
source of all transcendental knowledge. (5) The chanting of the

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Holy Name expands the ocean of transcendental bliss. (6) The

chanting of the Holy Name cures the disease of material existence.
(7) The chanting of the Holy Name is the essential ingredient
in every devotional service.

Therefore let the Holy Name of K®ß√a be victorious all over

the world.

(17)

karma-vîra dharma-vîra haye kåja nåi

jñåna-yoga-tapa-ådi pathe ka߆a påi

“We do not seek to become heroes performing great

works or religious deeds. We will become distressed if we
take up the paths of knowledge, works or austerities.”

Comment
This material world is the plane of exploitation where the
conditioned souls perform works for enjoying the senses. A little
superior to the plane of exploitation is the plane of renunciation
where one acquires knowledge and sometimes performs severe
austerities for liberation. Superior to both the plane of exploitation
and the plane of renunciation is the plane of dedication. Dedication
alone is the inherent nature of the living entity.

jîvera ‘svarüpa ’ haya — k®ß√era ‘nitya-dåsa’

k®ß√era ‘ta†a߆ha-çakti,’ ‘bhedåbheda-prakåça’

“It is the living entities constitutional position to be an

eternal servant of K®ß√a because he is the marginal energy

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of K®ß√a and a manifestation simultaneously one and

different from the Lord.” (Cc. Madhya 20.108)

Therefore, if a devotee takes up the path of either exploitation

or renunciation he will surely meet with distress. Dedication to
the Supreme Personality of Godhead alone can fully satisfy the
soul.

(18)

çrî-rüpera pada-dhüli jånaha svarüpa

sei se sarvasva tåhe nå hao virüpa

“Know that your true identity is to be a speck of dust at

the lotus feet of Çrî Rüpa Prabhu; don’t go against this
identity, which is your treasure.”

(19)

rüpånugå-varya hana çrî-bhaktivinoda

se bhaktivinoda-dhåråya bahe çuddha moda

“Çrîla Bhaktivinoda ˇhåkura is the best of the followers

of Çrî Rüpa Gosvåmî. The pure joy of devotional service
comes in the stream that started with him.”

Comment
As we have heard from our çîkßå-guru Çrîla B. R. Çrîdhara
Mahåråja, it was not possible for Çrîla Sarasvatî ˇhåkura to
conceive of K®ß√a without the intervention of Bhaktivinoda
ˇhåkura in him. Çrîla Çrîdhara Mahåråja has said:

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“We have seen that Prabhupåda took Bhaktivinoda

ˇhåkura as guru from the internal consideration. His
outside and inside was filled with Bhaktivinoda, not in
the physical sense, but in the spiritual sense. He installed
Deities of Vinoda-Vilåsa, Vinoda-Råma, Vinoda-Ånanda,
and Vinoda-Prå√a in many ma†has. We saw his attempt also
through his gurudeva , Bhaktivinoda ˇhåkura, to approach
Rådhå-Govinda and Mahåprabhu. It was inconceivable,
not possible without Bhaktivinoda ˇhåkura’s influence
in him.” (Follow the Angels, pp. 163)

(20)

bhakti-rasåm®ta-pür√a sei püta dhårå

kakhano habe nå ruddha çata-vighna dvårå

“That stream is holy and full of nectarine flavors of devotion.

Even a hundred obstacles will never obstruct it.”

(21)

se dhåråya haiyå snåta buddhimån jana

bhaktivinoda-mano’bhi߆a karaha pürå√a

“Intelligent persons who have bathed in the waters of that

stream should endeavor to fulfill the heartfelt wishes of
Çrîla Bhaktivinoda ˇhåkura.”

(22)

bahu yogya k®tî-vyakti åchaha tomarå

hao sabe åguwån esa kari tvarå

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“Amongst you are many capable and worthy individuals.

So all of you quickly come forward and take up this
task.”

(23)

dante t®√a dhari ei jåci puna˙ puna˙

çrî-rüpa-pada-dhüli jena hai janma janma

“Taking grass between my teeth, I pray repeatedly that I

may become a speck of dust at Çrî Rüpa Gosvåmî’s lotus
feet, birth after birth.”

Comment
This humble prayer at the feet of Çrî Rüpa Gosvåmî appeared
again and again on the lips of Çrîla Bhaktisiddhånta Sarasvatî
ˇhåkura just prior to his departure from this mortal
world.

On the evening before his pastime of entering the eternal lîlås

of the Supreme Lord, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura
requested Çrîla Çrîdhara Mahåråja to sing his most favorite
bhajana, ‘Çrî Rüpa Mañjarî-pada.’ This song was sung by Çrîla
Çrîdhara Mahåråja at which time tears of love glided down from
the eyes of Sarasvatî ˇhåkura and he clutched his hands to his
chest in feelings of great separation from the most cherished
object of his worship.

(24)

ihå vinå anyåkå∫kßa nahuka h®daye

ei våñchå sarva-h®de hauk udaye

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“Other than this, I pray that no other desire will manifest

in my or anyone else’s heart.”

(25)

e saµsåre thåka-kåle åche nånå bådhå

tåhe muhyamån kabhu nahibe sarvathå

“While living in this world, we encounter many

difficulties; but there is no need for us to be ever
bewildered by these difficulties.”

(26)

bådhå måtra düra karåi nahe prayojana

ata˙para kibå labhya cinte vijña-jana

“We need make no effort to remove any of these

obstacles. What is necessary for us, while we are still
here, is to learn what is beyond —what will be the nature
of our eternal life.”

Comment
Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura often said that he
admitted to no deficiency in this world except the lack of
K®ß√a consciousness. If we can remove the ignorance that
covers the living entities eternal identity then in that one
stroke we can remove all the problems of the world. There
is no need to endeavor independently to solve the problems
of the world. K®ß√a consciousness is the only and final
solution.

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(27)

nitya-åtmå åmi mora nitya sei jîvana

ekhani hauk tåra tattva-nirdhåra√a

“Let me realize at this very moment the nature of my

eternal spiritual identity and my eternal life in the
spiritual world.”

(28)

åkarßa√a-vikarßa√era vastu åche jata

cåhi vå nå cåhi emana kahibe vå kata

“There are so many things that attract and repel us. There
is no end to the things that we want and don’t want.”

(29)

ei duhu∫ mimåmså çîghra kari matimån

nitya-tattva k®ß√a-bhakti karaha sandhåna

“We have to resolve what exactly we do or do not want

and decide to search out our devotional service to K®ß√a,
the eternal truth.”

Comment
Human life is a rare opportunity to make progress in spiritual
life. If after coming to the human form of life one neglects the
chance to make spiritual progress then it must be considered that
such a person is the most unfortunate being.

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emana durlabha månava-deho

påiyå ki koro bhåva na keho
ebe nå bhajile yaçodå-suta
carame poribe låje

“You have achieved this rare human body. Don’t you

care for this gift? If you do not worship the darling of
Mother Yaçodå now, then great sorrow awaits you at the
time of your death.” (ˇhåkura Bhaktivinoda, Aru√odaya
Kîrtana 1, Gîtavalî)

The intelligent human being should understand that this mortal

world is not his eternal home. This mortal world is a foreign
land where there is danger at every step, padaµ padaµ yad vipadåµ
na teßåm. Therefore, with great determination one should make
devotion to Çrî K®ß√a the sole aim in life.

(30)

o duwera yuddhe jadi jayî hate cåo

(tabe) apråk®ta nåmåk®ß†a hale rakßå påo

“If you wish to conquer over attraction and repulsion

then you should remember that by becoming attracted
to the transcendental Holy Name, you will be delivered
from them.”

(31)

k®ß√a-sevå rasa-kathå tabe ta bujhibe

tuccha saba rasa prati gh®√å upajibe

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“Then you will understand the nature of service to K®ß√a and

the taste of His divine topics. Then you will feel nothing but
disgust for the other insignificant pleasures of this world.”

(32)

k®ß√ånuçîlana jata vardhita haibe

(ja∂a) vißaya-pipåså tata kamite thåkibe

“As you increase cultivating your consciousness of K®ß√a,

your thirst for material sense-objects will decrease.”

Comment
In Kali-yuga chanting the Holy Name of K®ß√a is the only
recommended process for spiritual perfection, as stated in the
B®had-nåradîya Purå√a (3.8.126):

harer nåma harer nåma, harer nåmaiva kevalam

kalau nåsty eva nåstya eva, nåstya eva gatir anyatha

“In this age of quarrel and hypocrisy, the only means of

deliverance is the chanting of the Holy Names of the
Lord. There is no other way. There is no other way.
There is no other way.”

There are nine processes of devotional service; çrava√aµ,

kîrtanaµ, smara√aµ, påda-sevanaµ, arcanaµ, vandanaµ,
dåsyaµ, sakhyaµ, and åtma-nivedanaµ . In each of these
processes the Holy Name of K®ß√a is the central ingredient.
Greater importance is given to the Holy Name than to any other
process of devotional service. In fact without being sufficiently

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established in purely chanting the Holy Name, some processes,

like lîlå-smara√aµ (remembering the lîlås of the Lord) may even
be injurious to our spiritual development.

(33)

ba∂a-i ka†hina tattva k®ß√a-kathå haya

åpåta camaka-prada ja†ilårtha-maya

“The philosophy of K®ß√a consciousness is very

perplexing. In the beginning it seems startling and full
of complex details.”

(34)

nåmi hate tå∫ra nåma adhika karu√a

åçraya laile tattva karena jñåpana

“The Holy Name is more compassionate than the Lord

of the Name Himself. If one takes shelter of the Name,
then it unravels all these philosophical complexities.”

Comment
Taking shelter of the chanting of the Holy Name of K®ß√a
presupposes one having taken shelter of the guru (guru-påda-
åçraya) and having received hari-nåma-dîkßå from him. One must
chant the Holy Name with firm faith in the spiritual master and
then all the complexities of the K®ß√a conscious philosophy will
automatically be revealed.

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yasya deve parå bhaktir

yathå-deve tathå gurau
tasyaite kathitå hy arthå˙
prakåçante mahåtmana˙

“Only unto those great souls who have implicit faith in

both the Lord (His Holy Name which is non-different
from Him) and the spiritual master are all the imports
(complexities) of Vedic knowledge automatically
revealed.” (Svetåçvatara Upanißad, 6.38)

(35)

nitya-praypjana modera k®ß√a-prema-dhana

tåhå anubhave kåma bådhe sarva-kßa√a

“The treasure of love for K®ß√a is the eternal goal of our

lives. At every moment, personal desires interfere with
our realizing it.”

(36)

nåmåçraye sei bådhå haya apanita

k®ß√a -prema-råjye våsa haya abhîpsita

“By taking shelter of the Holy Name, all these

obstacles are removed and we can obtain the
fulfillment of our true desire, to dwell in the realm
of pure love of K®ß√a.”

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Comment
Çrî Caitanyadeva has stated that the fifth goal of life is love
of K®ß√a, prema pumårtha mahån. Nothing else should be the
goal of one’s life. Sense gratification and the cultivation of all
things not actually related to K®ß√a’s service such as astrology,
palmistry, reiki, gemology, crystal worship, UFO abductions,
conspiracy theories, women’s liberation, channeling, past-life
regressions, I-ching, ha†ha-yoga, boji-stones, colonics, blue-green
algae diets, grape fasts, self-urine therapy, hollow-earth theories,
pyramids, ouija boards, pendulums, exorcisms, numerology,
tarot cards, copper-plate båbås, tantric practices, Machiavellian
politics, Coveyian management systems, Nostradamus, new-age
prophecies and self-proclaimed åcårya-ships are actually a waste of
time because they do not directly foster love of K®ß√a. If we want
love of K®ß√a, then we should take to chanting the Holy Name
as our life’s occupation. Unfortunately, the above mentioned
non-K®ß√a related topics have become very popular among many
so-called Vaiß√avas including some sannyåsîs and even gurus.

In the time of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura

and also during the time of our Guru Mahåråja, Çrîla A. C.
Bhaktivedånta Svåmî Prabhupåda there was no other focus
for their disciples other than chanting the Holy Name and
distributing the chanting of the Holy Name to the fallen
souls. Now in the absence of these great personalities many
‘isms,’ false doctrines and non-K®ß√a conscious practices have
all but consumed a major section of the western Gau∂îya
Vaiß√avas. If the K®ß√a consciousness movement wants to
truly get back on track then it would be advisable for its
members to again take up the Holy Name as the central focus
and abandon all activities not recommended in çåstra by the
previous åcåryas.

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It is especially disheartening to see senior disciples and sannyåsîs of

Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda traveling around the
world delivering seminars on astrology, rekhi, UFOs, channeling
and other non-K®ß√a conscious topics. The fact of the matter
is that the dovetailing process of our material propensities and
material desires is slowly but surely suffocating the Hare K®ß√a
movement. Due to extreme attachment to these non-K®ß√a
activities it is difficult these days to find the association of
devotees who are prepared to make the necessary self-sacrifices
to improve this movement.

(37)

e jagate keha nahe anuråga-påtra

athavå viråga-påtra nahe a√umåtra

“In this world no one is the special object of my affection,

nor do I have the slightest hostility towards anyone.”

Comment
The spiritual master (sad-guru) is not partial to a particular
disciple. The spiritual master is an ocean of mercy and
according to what degree a disciple surrenders at his lotus
feet, the spiritual master will award him K®ß√a consciousness
accordingly. There is no question of partiality on the part of
the spiritual master.

Some disciples are of the opinion that a physical proximity

with the spiritual master is what makes one dear to the
spiritual master. Such foolish disciples do not know that
it is by following the vå√î (instruction) of the guru that
one obtains his divine grace. Some times the disciple thinks

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foolishly that just by serving the institution of the spiritual

master, even though neglecting his instructions, that all
perfection will be achieved. They sometimes say, “Just stay
in the boat —it does not matter how bad things are— if you
just stay in the institution you are going back to Godhead.”
However, such ‘boat people’ may be in for a rude awakening
at the end of life. Çrîla Bhakti Pramoda Purî Gosvåmî has
the following to say in this regard:

“If we wish to show our love and faith for our spiritual
master, it will be by following these teachings. However,
rather than giving full attention to the desires of the
spiritual master, we may focus on serving his body or
the extensions of his body represented by temples and
åçramas. If we do so, we will never be free of the pitfall
of seeing the guru in purely human terms (martyasåd-
dhî˙). The Lord can only be seen through the path
of transcendental sound ( çrutekßita-patha˙) and the
spiritual master, being His manifest representative, is
also perceptible through divine sound vibrations.” (Of
Love and Separation, pp. 91)

(38)

sakala vyavasthå ethå kßana-sthåyi haya

ethå-kåra låbhålåbha vicåråha naya

“Whatever arrangements we make in this world are

momentary. There is no need to waste time thinking
about gain or loss here.”

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(39)

sabåkåra labhya sei eka prayojana

çrî-k®ß√a -padåravinde prema mahådhana

“The only thing anyone should strive for is the one

supreme goal of life. That is the treasure of love for
K®ß√a’s lotus feet.”

(40)

tad-uddeçya sabe mili hao yatnavån

eka-dhyåna eka-jñåna hao eka-tåna

“So, join together all of you and strive for this goal. Work
together harmoniously, with a single thing in mind and
a single understanding.”

Comment
Sådhu-sa∫ga is our strength. We must keep the association of
saintly persons who are advanced in K®ß√a consciousness. If such
association is not readily available, then the çåstra is our next best
friend. Sometimes devotees do not understand how one can have
a çîkßå-guru (instructing guru) outside the formal institution of his
spiritual master. Such disciples do not understand that the guru-
tattva principle does not come under the sway of any institutional
consideration or society consciousness. K®ß√a is independent of
any social consideration and He sends His representative to save
the fallen souls as He sees fit. K®ß√a is not under the power of
our voting committees.

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There are some people who think that the guru (K®ß√a’s
representative) must appear in India, in a particular society,
or in a bråhma√a family, but such persons are victims of a
poor fund of knowledge. Such persons do not know that
birth in India, belonging to a particular society, or being
born in a bråhma√a family are all material designations. Such
considerations have no jurisdiction in the guru-tattva.

It is also commonly misunderstood how one can simultaneously

have love for his dîkßå-guru and also for his çîkßå-guru. Love is poorly
understood these days as affection for one’s guru and hatred for
all others. If someone says he has love for his guru but cannot see
the representation of K®ß√a in any others (and thus no love for
them) then it becomes doubtful if such a person actually has a guru
other than in name only. For as it is said, vande ‘ham çrî-guro˙ çrî-
yuta-pada-kamalam çrî-gurun vaiß√avams ca. The principle of guru
is çrî-guro˙ and çrî-gurun. It is both singular and plural. There is no
difference between one’s dîkßå-guru and çîkßå-guru for both have
been declared as equal manifestations of K®ß√a and love for both
is appropriate. The dîkßå-guru represents Madana-mohana and the
çîkßå-guru represents Govinda-deva. One should not discriminate
between the two, otherwise one makes an offense. (Caitanya-
caritåm®ta, Ådi-lîlå, ch. 1)

(41)

ekoddeçya aikatåne avasthita hao

mülåçraya-vigraha-sevåya adhikåra lao

“Working together with the same purpose, you will

become qualified for the service of Rådhårå√î, the original
reservoir of love for K®ß√a .”

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Comment
If we cannot cooperate with the Vaiß√avas in this life then what
chance will we have to cooperate with them in the spiritual
world of eternal pastimes? The inability to cooperate with the
Vaiß√avas and especially with the senior Vaiß√avas is actually
a manifestation of one’s envious nature due to association with
the objects of sense gratification.

To achieve harmony and cooperation among the Vaiß√avas

it is essential that one give up all types of material sense
gratification, desire for name, fame and power, and humbly
take up the mood of Vaiß√ava-sevå (service to the Vaiß√avas).
However, sometimes envious persons themselves take up the
responsibility of uniting the Vaiß√avas, but their goal is actually
to lord it over (to control) the Vaiß√ava community, not to
serve them. Seeing through the ill motives of these envious
persons the advanced Vaiß√avas never cooperate with such
diabolical schemes.

(42)

rüpånugå-cintå-srota hok pravåhita

tå hate svåtantrya kabhu nahe saµîhita

“May the stream of ideas promoted by Rüpa Gosvåmî and

his followers ever flow. We must never try to be independent
of his doctrine.”

(43)

sapta-jihva nåma-sa∫kîrtana-yajña prati

kakhano viråga jena nå haya arati

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“May we never become indifferent or disinterested in the

sacrifice of the Holy Name with it’s fire of seven flames.”

(44)

ekåntånuråga tåhe thåke vardhamåna

tabe ta sarvårtha-siddhi pür√a manaskåma

“In the performance of sa∫kîrtana, if your single-minded

devotion goes on increasing, then all your desires will be
fulfilled and all your goals achieved.”

(45)

çrî-rüpånugå janera påda-padma dhara

ekånta bhåvete tå∫dera ånugatya kara

“Take hold of the feet of the followers of Çrî Rüpa Gosvåmî

and follow them with exclusive commitment.”

(46)

(çrî)-rüpa-raghunåtha-kathå parama-utsåhe
nirbhaye pracåra kara sarva-siddhi jåhe

“Preach the message of Çrî Rüpa and Raghunåtha

fearlessly and with great enthusiasm. Through this
preaching, you will attain all perfection.”

Comment
The highest ideal of the Gau∂îya sampradåya is found in its
entirety in the message of Çrî Rüpa Gosvåmî and it is fully

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exemplified in the aspirations of Raghunåtha Dåsa Gosvåmî.

Raghunåtha Dåsa Gosvåmî is taken to be the disciple of Çrî
Rüpa Gosvåmî. What Çrî Rüpa Gosvåmî taught has found
its fullest expression in the heart of Raghunåtha Dåsa
Gosvåmî (our prayojana-åcårya) who has shown us the highest
aspiration, Rådhå-dåsyam. Rådhå-dåsyam or Rådhå-påda-sevå,
service in the camp of Çrî Rådhå, is the highest aspiration or
achievement of a Gau∂îya Vaiß√ava.

As the teacher, Çrî Rüpa Gosvåmî was himself the abode of

ecstatic love of K®ß√a, yet we will want to see what effect his
teaching had in his disciple. It was found to have had its fullest
effect in Raghunåtha Dåsa Gosvåmî, who in the climax of his
spiritual aspiration prayed as follows:

åçåbharair-am®ta-sindhu-mayai˙ kathåñcit
kålo mayåtigamita˙ kila såmprataµ hi
tvaµ cet k®påmayi vidhåsyasi naiva kiµ me
prå√air vrajema ca varoru bakarinåpi

“With that hope I am somehow passing my days, flagging

my days, dragging my life through these tedious times
only for that hope. That hope is sustaining me, the
nectarine-ocean of hope is attracting me and sustaining
me. Somehow I am dragging my days to my only
safety. Otherwise, I have lost the direct association of
Mahåprabhu, Svarüpa Dåmodara and so many other great
souls, and still I am living. Why? I have a particular ray
of hope. And the prospect and quality of my hope is very
great and high. But my patience has reached its end. I can’t
endure it any longer. I can’t wait. I am finished. I can’t
wait any more. At this moment if you do not show your

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grace to me, I am finished. I shall lose the chance forever.

I shall have no desire to continue my life. It will all be
useless. Without Your grace, I can’t stand to live another
moment. And V®ndåvana, which is even dearer to me
than my life itself —I am disgusted with it. It is painful;
it is always pinching me. What to speak of anything
else, I am even disgusted with K®ß√a. It is shameful to
utter such words, but I can have no love even for K®ß√a,
until and unless you take me up within your confidential
camp of service. Such a charm I have come for. I have
seen the clue of such a charm within the service of your
camp. Without that, everything is tasteless to me. And
I can’t maintain my existence even in V®ndåvana. And
even K®ß√a, what to speak of others, has no charm for
me.” (Translation by Çrîla B. R. Çrîdhara Deva Gosvåmî,
Çrî Guru and His Grace, p. 150)

As we find in Raghunåtha Dåsa Gosvåmî we should expect

to find the efficacy of the teaching of a particular åcårya in at
least one of his disciples if not more. But as it so happens, after
the disappearance of a great åcårya there are always those who
cannot recognize the advanced Vaiß√avas and thus conclude that
the books of the previous åcårya are all that is necessary. Their
assumption is that one need not accept initiation from a living
guru, but one can achieve the perfection of life just by reading
books and serving in the temple or åçrama of the previous åcårya
(Founder-åcårya).

When Çrîla Bhaktivinoda ˇhåkura disappeared from this

mortal world a certain section of his admirers proclaimed that
since the ˇhåkura had so extensively written on the topic of

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K®ß√a consciousness that it was not necessary to accept a living

representative in the line of Bhaktivinoda. To this Çrîla Sarasvatî
ˇhåkura remarked that if one does not take shelter under the
guidance of a true follower of Çrîla Bhaktivinoda then the
attempts to understand him simply through reading books and
singing songs will be baffled.

Again after the disappearance of Çrîla Bhaktisiddhånta Sarasvatî

ˇhåkura a group of devotees proposed the same idea. Since
Sarasvatî ˇhåkura had written and preached so extensively on
the topic of K®ß√a consciousness what need was there for persons
to initiate and carry on the disciplic succession in that way. Their
reasoning was that just by reading the books of Sarasvatî ˇhåkura
everything was there. This conception however was not given
space to grow by the advanced disciples of Sarasvatî ˇhåkura,
who in turn continued to carry on the disciplic succession.

Then again after the disappearance of our Guru Mahåråja, Çrîla

A. C. Bhaktivedånta Svåmî Prabhupåda, the same situation has
occurred. A certain section of his disciples are convinced that
no further succession of gurus is necessary. Convinced by seeing
the many who tried to become gurus fall down, these disciples
advocate an ‘ism’ known as ®tvik.

Once when discussing ®tvikism with Çrîla Bhakti Pramoda Purî

Gosvåmî Mahåråja he remarked that the ®tvik conception was “the
death of the sampradåya.” The ®tvik conception however has not
so easily been dispensed with as in previous times. Unfortunately,
it seems that the ®tvik conception has caught hold of the very life
force of our guru’s formal institution (iskcon). In the absence
of senior Vaiß√avas and having rejected any available senior

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association outside of the formal society, its members now toggle

between the ®tvik conception on one hand and the covered ®tvik
system (gbc as the ultimate spiritual authority) on the other. The
®tvik conception means Prabhupåda takes you back to Godhead
and the covered ®tvik conception means the gbc is the body of
Prabhupåda and the institution takes you back to Godhead.
Unfortunately both these concepts are mental concoctions.

The institution of our Guru Mahåråja at present seems to be

bereft of a proper understanding of guru-tattva. If there is a
correct understanding there, somewhere within its members, then
it certainly hesitates to raise its head for fear of excommunication
or even decapitation.

We do not mean to alarm our readers or to offend anyone, but

the fact of the matter is that devotees should remember with
firm faith the words of their parama-guru, Çrîla Bhaktisiddhånta
Sarasvatî ˇhåkura as given in his last days. One should endeavor
to carry on the disciplic succession as he envisioned it.

rüpånugå-cintå-srota hok pravåhita

tå hate svåtantrya kabhu nahe samîhita

“May the stream of ideas promoted by Rüpa Gosvåmî

and his followers ever flow. We must never try to be
independent of his doctrine.”

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 M ahapr abhu
as Pr abhupada

In the western Vaiß√ava community it is often assumed that

the title ‘Prabhupåda’ only refers to Çrîla A. C. Bhaktivedånta
Svåmî Prabhupåda. There are however many Vaiß√avas in the
West and in other places in the world who are disciples of Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura or who are the disciples of
the disciples of Çrîla Bhaktisiddhånta Gosvåmî and for them the
title Prabhupåda refers to Sarasvatî ˇhåkura.

Prabhupåda is not a title applicable only to Çrîla A. C. Bhaktivedånta

Svåmî Prabhupåda or even to only Çrîla Bhaktisiddhånta Sarasvatî
Gosvåmî Prabhupåda. Nor is the title Prabhupåda simply a
nondescript or generic term applicable to any and all spiritual
masters. Since the title Prabhupåda has been accepted by so few
bona-fide Gau∂îya Vaiß√ava åcåryas it must indeed indicate a title
for a spiritual master of exceptional status and transcendental
qualifications.

If we examine the etymological and the ontological meaning of

the title Prabhupåda we will ultimately come to the conclusion
that the title Prabhupåda indicates one who represents the deepest

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flow of the Gau∂îya sampradåya in terms of rågånugå-bhakti and

rüpånugå-bhajana, the most dignified conception of service to
Godhead in spontaneous divine love.

In the classical Gau∂îya sampradåya there were only a few

personalities to have been recognized with the title Prabhupåda
such as; Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla
Prabhupåda Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla Jîva
Gosvåmî Prabhupåda, Çrîla Rüpa Gosvåmî Prabhupåda, Çrî
Prabhupåda Advaita Åcårya, Çrî Prabhupåda Nityånanda
Avadhüta and Çrî Prabhupåda K®ß√a Caitanya Mahåprabhu.
The later being the original Prabhupåda.

kåçî-miçra kahe, åmi ba∂a bhågyavån

mora g®he ‘prabhu-pådera’ habe avasthåna

“When Kåçî Miçra heard the proposal, he said, ‘I am very

fortunate that Çrî Caitanya Mahåprabhu, the Lord of all
prabhus, will stay at my home.”(Cc. Madhya 10. 23)

Regarding this verse Çrîla Bhaktisiddhånta Sarasvatî comments:

“Çrî Caitanya Mahåprabhu is the Supreme Personality of
Godhead Himself, Çrî K®ß√a, and all His servants address Him
as Prabhupåda. This means that there are many prabhus taking
shelter under His lotus feet.”

It is clear from the above verse and statement of Çrîla Bhaktisiddhånta

that Mahåprabhu was also known as Prabhupåda. There were
many masters, Gosvåmîs, (controllers of the senses) such as Råya
Råmånanda, Svarüpa Dåmodara, Govinda Dåsa, Sårvabhauma
Bha††åcårya, Rüpa Gosvåmî, Sanåtana Gosvåmî, Raghunåtha Dåsa
and many others who took shelter at the Lord’s lotus feet.

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Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda has commented in

his purport to the above verse as follows-

“The pure Vaiß√ava is addressed as prabhu, and this address

is an etiquette observed between Vaiß√avas. When many
prabhus remain under the shelter of the lotus feet of another
prabhu, the address Prabhupåda is given. Çrî Nityånanda
Prabhu and Çrî Advaita Prabhu are also addressed as
Prabhupåda. Çrî Caitanya Mahåprabhu, Çrî Advaita Prabhu
and Çrî Nityånanda Prabhu are all viß√u-tattva, the Supreme
Personality of Godhead, Lord Viß√u. Therefore, all living
entities are under Their lotus feet. Lord Viß√u is the eternal
Lord of everyone, and the representative of Lord Viß√u
is the Lord’s confidential servant. Such a person acts as
the spiritual master for neophyte Vaiß√avas; therefore the
spiritual master is as respectable as Çrî K®ß√a Caitanya or
Lord Viß√u Himself. For this reason the spiritual master
is addressed as Oµ Viß√upåda or Prabhupåda. The åcårya,
the spiritual master, is generally respected by others as
Çrîpåda, and the initiated Vaiß√avas are addressed as Prabhu.
Prabhu, Prabhupåda and Viß√upåda are described in revealed
scriptures like Çrîmad-Bhågavatam, Caitanya-caritåm®ta and
Caitanya-bhågavata. In this regard, these scriptures present
evidence accepted by unalloyed devotees.”

One can say that all personalities in the viß√u-tattva can

be addressed as Prabhupåda due to Their being the shelter
of all living beings. Yet in regard to Çrîla Rüpa Gosvåmî
Prabhupåda and those personalities who have held the
title Prabhupåda since that time, we note in them a special
characteristic, they understood the confidential heart of
Mahåprabhu.

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When Çrî Caitanya Mahåprabhu was living at Purî, Çrîla Rüpa

Gosvåmî composed a verse and after writing it on a palm leaf, he
went to bathe in the ocean. At that time Çrî Caitanya Mahåprabhu
visited the residence of Rüpa Gosvåmî and saw the verse written
on the leaf:

priya˙ so ‘yaµ k®ß√a˙ sahacari kuru-kßetra-militas

tathåhaµ så rådhå tad idam ubhayo˙ sa∫gama-sukham
tathåpy anta˙-khelan-madhura-muralî-pañcama-juße
mano me kålindî-pulina-vipinåya sp®hayati

“My dear friend, now I have met My very old and dear
friend K®ß√a on this field of Kurukßetra. I am the same
Rådhårå√î and now We are meeting together. It is very
pleasant, but I would still like to go to the bank of the
Yamunå beneath the trees of the forest there. I wish to
hear the vibration of His sweet flute playing the fifth note
within the forest of V®ndåvana.” (Cc. Antya 1. 79)

Çrî Caitanya Mahåprabhu read this verse and was overwhelmed

by ecstatic love. When Rüpa Gosvåmî returned, Mahåprabhu
slapped him mildly and said, “My heart is very confidential.
How did you know My mind in this way?” After saying this Çrî
Caitanya Mahåprabhu firmly embraced Rüpa Gosvåmî.

Mahåprabhu then inquired from Svarüpa Dåmodara, “How could

Rüpa have understood My heart?” Svarüpa Dåmodara replied, “I can
understand that You have already bestowed Your causeless mercy
upon him, otherwise it would not be possible for Rüpa to have
understood Your mind.” Thereupon, Mahåprabhu was very pleased
and requested Svarüpa Dåmodara to kindly give further instruction to
Rüpa Gosvåmî in the matter of transcendental mellows, rasa-tattva.

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After sometime, Mahåprabhu again visited Rüpa Gosvåmî

accompanied by Svarüpa Dåmodara, Råmånanda Råya and
others. Mahåprabhu requested Rüpa Gosvåmî to read a number
of the verses that he had composed. Being very humble and shy
by nature Rüpa Gosvåmî remained silent. Svarüpa Dåmodara
then read the previous verse compiled by Rüpa which was so
much liked by Mahåprabhu and also the verse:

tu√∂e ta√∂avinî ratiµ vitanute tu√∂åvalî-labdhaye

kar√a-kro∂a-ka∂ambinî gha†ayate kar√årbudebhya˙ sp®håm
ceta˙-prå∫gana-sa∫ginî vijayate sarvendrîyå√åµ k®tiµ
no jåne janitå kiyadbhir am®tai˙ k®ß√eti var√a-dvayî

“I do not know how much nectar the two syllables ‘k®ß-√a’

have produced. When the Holy Name of K®ß√a is chanted, it
appears to dance within the mouth. We then desire many, many
mouths. When that Name enters the holes of the ears, we desire
many millions of ears. And when the Holy Name dances in the
courtyard of the heart, it conquers the activities of the mind, and
therefore all the senses become inert.” (Cc. Antya 1. 99)

Hearing these verses compiled by Rüpa Gosvåmî all the Vaiß√avas

became jubilant. Råmånanda Råya especially showed interest in
what Rüpa Gosvåmî had written. Being very pleased with him,
Råmånanda Råya began to praise the qualities of Rüpa Gosvåmî
as if He had a thousand mouths. Råmånanda Råya said, “This
is not a poetic presentation; it is a continuous shower of nectar.
Indeed, it is the essence of all ultimate realizations. The wonderful
descriptions of Rüpa Gosvåmî are superb arrangements to express
transcendental loving affairs of Rådhå and K®ß√a. Hearing these
verses will plunge the heart and ears of everyone into a whirlpool
of supreme transcendental bliss.”

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The significance of the praises of Rüpa Gosvåmî offered by

Svarüpa Dåmodara and Råmånanda Råya are considerably
more meaningful when we take into account the identity of
these personalities in the ontological hierarchy of the spiritual
world. According to K®ß√a Dåsa Kaviråja Gosvåmî, the author
of Caitanya-caritåm®ta, Råmånanda Råya was the gopî in k®ß√a-
lîlå named Viçåkhå and Svarüpa Dåmodara was the gopî named
Lalitå-sakhî. Both Lalitå and Viçåkhå are eternally the very
intimate associates of Çrîmatî Rådhårå√î. Lalitå and Viçåkhå
are considered the personal expansions of the serving mood of
Çrîmatî Rådhårå√î, thus they are the two chief assistants in the
mådhurya love affairs between Rådhå and K®ß√a.

Directly serving under Lalitå-sakhî in the mådhurya-rasa are

the mañjarîs, the younger cowherd girls. This mañjarî group of
servitors mainly consists of new recruits to the mådhurya-rasa
and due to their young age they have been given the most sacred
type of pure service to Rådhå and K®ß√a. Our åcåryas have
recommended that we should conceive of the mañjarî class most
respectfully and attentively.

When Rådhå and K®ß√a are in secrecy, in a private place, the

older sakhîs do not like to approach the Divine Couple at that
time for fear of causing a slight disturbance. Rådhå and K®ß√a
may feel some shyness in the presence of the older sakhîs at that
time. But the younger gopîs, the mañjarîs, can enter there without
disturbing the free mixing of Rådhå and K®ß√a. This mañjarî
group of servitors in the mådhurya-rasa is headed by the gopî
named Rüpa Mañjarî. To perform their service, the mañjarîs,
headed by Rüpa Mañjarî, sometimes go to that place where Rådhå
and K®ß√a are intimately engaged in divine love dalliances. Such a
high and intimate scope of service is available to no other group

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of servitors than that of the mañjarîs. Rüpa Mañjarî who leads this
mañjarî group has appeared in Gaura-lîlå as Çrîla Rüpa Gosvåmî
and Çrî Caitanya Mahåprabhu has given him the supreme position
as head of the Gau∂îya sampradåya (rüpånugå sampradåya).

Our çîkßå-guru, Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî

Mahåråja, used to say, “The camp, the sampradåya of Çrî Caitanya
Mahåprabhu, is known as the rüpånugå-sampradåya. There, our
fate and our fortune is located. Now we have to conduct ourselves
in such a way that naturally we can connect with that highest,
purest spiritual conception, from here. We must not allow
ourselves to be satisfied with anything less than this highest
ideal. That should be the highest goal of our life.”

So, the real meaning of rüpånugå-bhajana is nothing less than that;

the highest ideal of the highest spiritual conception. Following
in the footsteps of Çrîla Rüpa Gosvåmî; ever desiring his mercy;
falling prostrate at his lotus feet and praying again and again and
again to be accepted as a speck of dust at his lotus feet, to be
enlisted in his group of servitors. That is rüpånugå-bhajana. That
is what it means to be a follower of Çrîla Rüpa Gosvåmî. That
is what it means to hold the title Prabhupåda.

This conception has been expressed most perfectly in a song

by Narottama Dåsa ˇhåkura called ‘Çrî Rüpa Mañjarî-pada’.
This song is the topmost bhajana sung by the followers of the
rüpånugå line.

çrî-rüpa-mañjarî-pada, sei mora sampada

sei mor bhajana-püjana
sei mora prå√a-dhana, sei mora åbhara√a,
sei mor jîvanera jîvana

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P r a k r t a - R a s a A r a n y a C h e d i n i

sei mora rasa-nidhi, sei mora våñchå-siddhi,

sei mor vedera dharama
sei brata, sei tapa, sei mora mantra-japa,
sei mor dharama karama

anuküla habe vidhi, se-pade hoibe siddhi,

nirakhibo e dui nayane
se rüpa-mådhurî-råçî, prå√a-kuvalaya-çaçî,
praphullita habe niçi-dine

tuwå adarçana-ahi, garale jåralo dehî,

ciro-dina tåpita jîvana
hå hå rüpa koro doyå, deho more pada-chåyå,
narottama loilo çara√a

“The feet of Çrî Rüpa Mañjarî (Rüpa Gosvåmî’s eternal

form as a gopî of Vraja) are my real wealth. They are
the object of my bhajana and püjå. They are the treasure
of my heart, and they are my ornaments and the life of
my life.

They are the reservoirs of all rasa for me and the

fulfillment of all my desires. They are the conclusion of
the religion of the Vedas for me and are the goal of all my
vows, austerities, and the chanting of my mantra. They
are the purpose of all my religious activities.

By the power of those feet my activities will become

favorable to devotion, spiritual perfection will be
achieved, and with these two eyes I will be able
to actually see. The exquisite beauty of Çrî Rüpa
Mañjarî’s divine feet will shine like the brilliant moon

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upon the lotus of my heart both day and night, thus

giving relief to my afflicted soul.

By the venom of the snake of separation from you, my

soul has wasted away and my life is ever afflicted and
distressed. O Rüpa Mañjarî, please be merciful and give
me the shade of your lotus feet. Narottama Dåsa has
taken refuge.”

The conclusion is that, although etymologically Prabhupåda

means a spiritual master at who’s feet many qualified personalities
have taken shelter —it must be that the ontological meaning
of Prabhupåda is one who knows the heart of Çrî Caitanya
Mahåprabhu, one who knows how to extract the internal moods
of devotional service, unnatojjvala-rasa, from the lotus feet of Çrî
Caitanya Mahåprabhu just as a bumble bee extracts nectar from
the lotus flower.

Additionally, without being a follower and obedient servant

of the internal flow of devotional service, unnatojjvala-rasa,
enunciated by Çrîla Rüpa Gosvåmî one cannot be a true follower
of Prabhupåda.

All aspiring candidates for devotional service (our humble self

included) should try to enter into the deep and mysterious
meanings of k®ß√ånuçilanam, bhaktir-uttama in the line of Rüpa
Gosvåmî. That is the real essence of the teaching of Prabhupåda
Çrî Caitanya Mahåprabhu.

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 Bhaktivedanta

Devotee: We have heard it said that Çrîla Prabhupåda (A. C.

Bhaktivedånta Svåmî Mahåråja) received the name Bhaktivedånta
from his guru, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Others
have said that he received the name Bhaktivedånta from Çrîla
Çrîdhara Mahåråja and yet others are saying that he received the
name Bhaktivedånta from Çrîla Keçava Mahåråja. Can you please
say something to clarify this issue?

Narasi∫gha Mahåråja: When our Guru Mahåråja (Çrîla A. C.

Bhaktivedånta Svåmî Prabhupåda) was initiated in 1933 he
received both hari-nåma and mantra-dîkßå at the same time. At
his initiation Çrîla Bhaktisiddhånta named our Guru Mahåråja,
Abhaya Cara√åravinda Dåsa, meaning ‘one who is fearless, having
taken shelter at the lotus feet of the Supreme Lord.’ During his
lifetime Çrîla Bhaktisiddhånta did not confer any other names
or titles upon our Guru Mahåråja.

In later years, after the disappearance of Çrîla Bhaktisiddhånta,

our Guru Mahåråja was engaged in writing articles for a Bengali
journal published by his godbrother, Çrîla Bhakti Såra∫ga Gosvåmî

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Mahåråja. Gosvåmî Mahåråja and other leading Vaiß√avas of the

time were so impressed with the writing and preaching capabilities
of our Guru Mahåråja that Gosvåmî Mahåråja conferred upon
our Guru Mahåråja the title ‘Bhaktisiddhånta.’ This was indeed
the most honorific title a disciple could ever expect to receive,
the very title of his guru.

According to the practice of name giving when awarding titles

to deserving disciples, Çrîla Bhaktisiddhånta had never given the
name of his gurus, Çrîla Gaura Kiçora Dåsa Båbåjî Mahåråja or
Çrîla Bhaktivinoda ˇhåkura to anyone. Accordingly, some of
the senior disciples of Çrîla Bhaktisiddhånta thought that the
title Bhaktisiddhånta should not be given to any disciple, however
deserving. This matter was discussed among the senior Vaiß√avas
with whom our Guru Mahåråja was regularly associating and in a
mood of deep respect and harmony it was decided that our Guru
Mahåråja would be given the title ‘Bhaktivedånta.’

During those discussions it was recognized by all present that

our Guru Mahåråja was a strong preacher in the line of Çrîla
Bhaktisiddhånta and that the inspiration of Çrîla Bhakti Såra∫ga
Gosvåmî Mahåråja to bestow an honorific title upon our Guru
Mahåråja was directly inspired by Çrîla Bhaktisiddhånta.

In the days of Çrîla Bhaktisiddhånta, certain senior disciples were

often called upon when some particular point or issue was in need
of clarification —Çrîla Çrîdhara Mahåråja was among those select
few disciples of Çrîla Bhaktisiddhånta who were able to clarify
even the most difficult points of spiritual understanding.

In the discussion where the honorific title for our Guru

Mahåråja was being discussed, Çrîla Çrîdhara Mahåråja

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suggested that our Guru Mahåråja be given the title

Bhaktivedånta. The titles Bhakti-siddhånta and Bhakti-vedånta
are synonymous in meaning. Thus the adjustment was made
in keeping with the original inspiration felt by Çrîla Bhakti
Såra∫ga Gosvåmî Mahåråja.

From that time on our Guru Mahåråja became known amongst

his Godbrothers as Bhaktivedånta. This occurred in Calcutta in
1939.

Some persons may look upon this event in our contemporary

Vaiß√ava history as being of little significance —the simple act
of bestowing an honorific title upon a Vaiß√ava. But apparently
not so for everyone— the event was so spiritually moving that
Çrîla Bhakti Prajñåna Keçava Mahåråja decided for the future to
name all his sannyåsî disciples Bhaktivedånta— a title synonymous
with Bhaktisiddhånta. This standard is still carried out among the
disciples of Çrîla Keçava Mahåråja even to this day more than
half a century later.

In contemporary times, our Guru Mahåråja was the first person in

the line of Çrîla Bhaktisiddhånta to receive the title Bhaktivedånta
(1939).

In 1959 when our Guru Mahåråja accepted sannyåsa, Çrîla Keçava

Mahåråja retained our Guru Mahåråja’s title Bhaktivedånta, given
by Çrîla Çrîdhara Mahåråja and then gave our Guru Mahåråja
the sannyåsa name ‘Svåmî,’ which was chosen from the list of
108 names of sannyåsîs authorized by Çrîla Bhaktisiddhånta in
Gau∂îya Ka√†hahåra. Our Guru Mahåråja then became known as
A. C. Bhaktivedånta Svåmî Mahåråja or simply as Svåmî Mahåråja
amongst his Godbrothers.

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Our Guru Mahåråja retained the initials ‘A. C.’ for “Abhaya
Cara√åravinda” from his first initiation, but officially his sannyåsa
title and name was ‘Bhaktivedånta Svåmî.’

In the Gau∂îya tradition, the prefix Svåmî is added to the

sannyåsa title. However, if our Guru Mahåråja had strictly kept
this tradition then his name would have been written thus: ‘Svåmî
A. C. Bhaktivedånta Svåmî.’ In a letter to his disciple Råyaråma
Dåsa, our Guru Mahåråja explained something of the complexities
of his name as follows:

“So far the title Svåmî is concerned, although this word is

used generally for sannyåsîns, this Svåmî is my particular
name as a sannyåsî. Therefore, it must be suffixed at the
end of my real name, A. C. Bhaktivedånta. So far the
prefix Svåmî is concerned, every sannyåsî has got to do
that, but two ways Svåmî (Svåmî A. C. Bhaktivedånta
Svåmî) is not good looking. The end Svåmî is necessary
because it is my sannyåsa name. The first Svåmî may be
transformed into Gosvåmî, which is on the same order
of Svåmî. Therefore, I use the prefix Trida√∂i Gosvåmî
and suffix Svåmî, as I have printed on my card enclosed
herewith. That will be nice. In small lettering, it can
be written above my name, Trida√∂i Gosvåmî. Vaiß√ava
sannyasins are known as Trida√∂i Gosvåmîs, and Måyåvådî
sannyåsîns are known as only Svåmî.”

After the establishment of our Guru Mahåråja’s mission, the

International Society for K®ß√a Consciousness, in the western
world, our Guru Mahåråja stated in a letter to a senior disciple
that he wanted all his qualified disciples to continue the title
Bhaktivedånta. However, this has only been done by one of

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our Guru Mahåråja’s senior disciples and that is Çrîpåda

Bhaktivedånta Tripuråri Mahåråja.

Due to the successful preaching campaign of our Guru Mahåråja,

the title Bhaktivedånta has now become famous all over the world
with special reference to the Bhaktivedånta Purports of the Çrîmad
Bhågavatam.

There are now many Bhaktivedåntas in different parts of our

sampradåya, but as for fulfilling the purport of Bhaktivedånta our
Guru Mahåråja has set the standard in all respects and it behooves
other Vaiß√avas with this honorific title to strive to live up to
the standards that our Guru Mahåråja has set as a world-class
preacher. Certainly one should beware of being a Bhaktivedånta
in name only.

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 The Golden Age

Devotee: In an article entitled Çrîla Prabhupåda: The Founder-

åcårya of the Golden Age, it is constantly emphasized that the
formation of Çrîla Prabhupåda’s institution is the beginning of
the Golden Age of Kali-yuga, and Çrîla Prabhupåda is the åcårya
for the Golden Age. Furthermore, the phrase, “For ten thousand
years my books will guide the world,” is often repeated. Are we
to regard such statements as authoritative for all Vaiß√avas, or
could the author have been carried away by his own sentiments?
Is Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Prabhupåda)
the åcårya for the Golden Age?

Narasi∫gha Mahåråja: I think that the author has been carried

away by his own sentiments. In the manuscript of reference, many
statements are out of context, or rather statements are made with
the bias of åmåra guru jagat-guru, ‘my guru is jagat-guru.’ Such
statements have no universal application, however well intended
their author.

In any event, the phrase attributed to Çrîla Prabhupåda, “For

ten thousand years my books will guide the world,” is actually

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not verifiable. He may or he may not have said it. Obviously,

some devotees think that he did, otherwise they would not quote
it. But it is not mentioned in any of the main writings, books,
lectures, letters, room conversations, morning walks and so forth
which have been recorded and preserved in the archives of our
Guru Mahåråja. Therefore, we do not accept such hearsay as an
absolute or authoritative statement. There are 484 references by
Çrîla Prabhupåda in the Veda-Base Folio to “my books.” None
of them includes the famous quote about the 10,000 years, even
remotely. In the Prabhupåda Lîlåm®ta we find the quote. Satsvarüpa
Mahåråja writes: “One day in the car he had said, “My books will
be the law-books for human society for the next ten thousand
years.” It is not mentioned where Çrîla Prabhupåda said this, or
when, or who was present.

Nevertheless, let us consider the possible truth of the statement,

for surely it has its validity in transcendental arrangements.
What were Çrîla Prabhupåda’s books in the first place? Were
his books his own creation, or were they something else? Çrîla
Prabhupåda’s books were for the most part translations of, and
commentaries on the already existing books written by such
empowered personalities as Çrîla Vyåsadeva, Çrîla K®ß√adåsa
Kaviråja Gosvåmî, and Çrîla Rüpa Gosvåmî.

Çrîla Prabhupåda did not take credit for his own writing, but
rather took pains repeatedly to proclaim that he was following in
the footsteps of the previous åcåryas. In fact, the Bhaktivedånta
Purports are so much in line with the purports of previous
åcåryas that, in many cases, one could say they are translations
of those of previous åcåryas. Indeed they are, but one would
never know it unless one took the trouble to examine the texts
of the previous åcåryas. In a recorded room conversation, Feb

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26, 1973 Çrîla Prabhupåda says: “They are not my books. I am

simply translating.”

The intimate relation between the Bhaktivedånta Purports and

those of the previous åcåryas is the true glory of Çrîla Prabhupåda.
He did not add anything or take anything away; he simply repeated
the words of previous åcåryas. Therefore, how could the previous
åcåryas be any less important? We should remember that Çrî Caitanya
Mahåprabhu said that anyone who does not recognize his ‘svåmî’ is
a prostitute. Mahåprabhu made this statement as an admonishment
to Vallabhåcårya, who failed to recognize the importance of Çrîdhara
Svåmî, the original commentator on Çrîmad Bhågavatam.

Çrîla Vyåsadeva was directly empowered by the Supreme

Personality of Godhead, and the mature product of the samådhi
(meditation) of Vyåsadeva was Çrîmad Bhågavatam. We find also
that Çrîla Rüpa Gosvåmî was directly empowered by Çrî Caitanya
Mahåprabhu to distribute bhakti-rasa throughout the world, and
he was specifically instructed to write books on the science of
K®ß√a consciousness. Actually, it is Çrîla Rüpa Gosvåmî who
heads our sampradåya. He is the åcårya of our sampradåya.

çrî-caitanya-mano-bhi߆aµ sthåpitaµ yena bhü-tale

svayaµ rüpa˙ kadå måhyaµ dadåti sva-padåntikam

“When will Çrîla Rüpa Gosvåmî Prabhupåda, who has

established within this material world the mission to fulfill
the desire of Çrî Caitanyadeva, give me shelter under his
lotus feet.”

Çrîla Rüpa Gosvåmî established the mission of Çrî Caitanya

Mahåprabhu in this world, and thus it is he (Çrî Rüpa) who is

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the actual åcårya for the period of the Golden Age. Hence, all
members of Çrî Caitanya Mahåprabhu’s sa∫kîrtana movement are
called ‘rüpånugås,’ the followers of Çrîla Rüpa Gosvåmî.

mahåprabhu çrî-caitanya, rådhå-k®ß√a nahe anya

rüpånugå-janera-jîvana

“Çrî Caitanya Mahåprabhu, Who is the undivided form

of Çrî Çrî Rådhå-K®ß√a, is very dear to the followers of
Çrîla Rüpa Gosvåmî.” (Çrîla Sarasvatî ˇhåkura)

The test of a genuine disciple lies in how well he has understood

the purpose of the spiritual master. It is surprising, even alarming,
that some devotees ignore the fact that the goal of being a disciple
of Çrîla Prabhupåda is to become a rüpånugå. This is confirmed
in the Bhaktivedånta Purport to Caitanya-caritåm®ta (Madhya
19.132) as follows:

“That was Çrîla Bhaktisiddhånta Sarasvatî’s opinion,

and he specifically told his disciples to write books. He
actually preferred to publish books rather than establish
temples. Temple construction is meant for the general
populace and neophyte devotees, but the business of
advanced and empowered devotees is to write books,
publish them and distribute them widely. According to
Bhaktisiddhånta Sarasvatî ˇhåkura, distributing literature
is like playing on a great m®da∫ga. Consequently we always
request members of the International Society for K®ß√a
Consciousness to publish as many books as possible and
distribute them widely throughout the world. By thus
following in the footsteps of Çrîla Rüpa Gosvåmî, one
can become a ‘rüpånugå’ devotee.”

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Ironically some pretenders who claim to be great åcåryas decry

the sa∫kîrtana movement by saying that the distribution of
transcendental literature is only karma-yoga. Such persons are
kani߆ha-adhikåris (the lowest type of devotees) who have no real
knowledge of what it means to be a rüpånugå.

The Six Gosvåmîs (headed by Çrî Rüpa) scrutinizingly studied

all the revealed scriptures with the aim of establishing eternal
religious principles for the benefit of all human beings. Çrînivåsa
Åcårya establishes this conclusion, as follows:

nånå-çåstra-vicåra√aika-nipu√au sad-dharma-saµsthåpakau
lokånåµ hita-kåri√au tri-bhuvane månyau çara√yåkarau
rådhå-k®ß√a-padåravinda-bhajananåndena mattålikau
vande rüpa-sanåtanau raghu-yugau çrî-jîva-gopålakau

“I offer my respectful obeisances unto the Six Gosvåmîs,

who are very expert in scrutinizing all the revealed scriptures
with the aim of establishing eternal religious principles for
the benefit of all human beings. Thus they are honored all
over the three worlds, and they are worth taking shelter
of because they are absorbed in the mood of the gopîs and
are engaged in the transcendental loving service of Rådhå
and K®ß√a.” (Ía∂ Gosvåmya߆akam, text 2)

Therefore it must be concluded that the books of the Six Gosvåmîs

are indeed intended to guide the world. Çrîla Prabhupåda’s
translations and commentary on them must also be of the same
quality —‘my books will guide the world.’

A similar position is held by Çrîla K®ß√adåsa Kaviråja Gosvåmî,

in that he was empowered to write the Caitanya-caritåm®ta.

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more åjña karilå sabe karu√å kariyå

tå∫-sabåra bole likhi nirlajja ha-iyå

“By their mercy, all these devotees ordered me to write of

the last pastimes of Çrî Caitanya Mahåprabhu. Because of
their order only, although I am shameless, I have attempted
to write this Caitanya-caritåm®ta.” (Cc. Ådi, 8.72)

In the Caitanya-caritåm®ta we also find mention that V®ndåvana

Dåsa ˇhåkura was the Vyåsadeva of Caitanya-lîlå, and therefore
no intelligent devotee could possibly dismiss the writings of
V®ndåvana Dåsa ˇhåkura as nonessential. Actually, without
being empowered by the Supreme Personality of Godhead, no
one can write transcendental literature. And the fact is that the
Gau∂îya sampradåya has a great number of such literatures, written
by empowered personalities. It is the super excellent characteristic
of the Gau∂îya sampradåya that it has the greatest collection of
transcendental literatures the world has ever known. All such
literatures are meant to guide the world.

kali-kålera dharma k®ß√a-nåma-sa∫kîrtana

k®ß√a-çakti vinå nahe tåra pravartana

“The fundamental religious system in the age of Kali is

chanting of the Holy Name of K®ß√a. Unless empowered
by K®ß√a, one cannot propagate the sa∫kîrtana movement.”
(Cc. Antya-lîlå, 7.11)

It is a most glaring defect in certain sections of contemporary

Vaiß√ava society that some devotees want to replace Çrîla Rüpa
Gosvåmî, who was appointed as the åcårya of our sampradåya by
Çrî Caitanya Mahåprabhu, with Çrîla Prabhupåda. Discounting

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the contribution of all åcåryas and missions since the time of Çrî
Caitanya, some persons declare that Çrîla Prabhupåda’s coming to
the West marks the beginning of the Golden Age. It is a foolish
proposal and Çrîla Prabhupåda would certainly not sanction such
inappropriate conclusions.

It is a fact that during Çrîla Prabhupåda’s lifetime, his society

did perform wonderful service to Çrî Caitanya Mahåprabhu’s
sa∫kîrtana movement. This is to the eternal credit of all those
souls who participated. Yet pride seems to have been the greatest
enemy of many of those souls who once served the lotus feet
of Çrîla Prabhupåda, and who once received the blessings of
Mahåprabhu on their humble heads. It is truly unfortunate that,
in the two and a half decades since the disappearance of Çrîla
Prabhupåda, some proud and arrogant disciples have brought
about more disgrace to Çrîla Prabhupåda, to his movement, and to
the Gau∂îya sampradåya than fell upon the whole of Vaiß√avism
during the past 5,000 years. It is sad, it is unfortunate, but it is
true. And all in the name of society consciousness!

There is indeed a Golden Age within the age of Kali-yuga, but that
age began with Çrî Caitanya Mahåprabhu and the advent of His
sa∫kîrtana movement, and not with the forming of any institution
in modern times. There is no monopoly on the sa∫kîrtana
movement by any institution; the paramparå itself retains all
rights. Whosoever takes up the sa∫kîrtana movement will prosper
spiritually, and whosoever deviates from the principles of pure
devotion will reap a harvest of mixed results.

In the Brahma-vaivarta Purå√a we find mention of a 10,000 year period

in which Vaiß√avism and the cult of Çrî Caitanya will flourish in the
world. Afterwards, darkness and ignorance will consume the world.

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In the Brahma-vaivarta Purå√a the Supreme Personality of Godhead,

while speaking to Ga∫gå-devî, describes the dawn of the Golden Age,
by first mentioning those who worship the Lord by mantra. This
reference to those who chant mantras as the central focus of their
worship indicates Çrî Råmånuja and Madhvaite bråhma√as.

man-mantropåsakas-pårßad bhasmi-bhütåni tatkßanåt

bhavißyanti darçanåccha snånådeva hi jåhnavî

“ Thereafter O Jåhnavî, by the sight and touch of those

who worship Me by My mantra, all those sins will be
burnt.” (Text 51)

Mantra refers to gåyatrî and other mantras, but not to the Holy
Name of K®ß√a (nåma).

Next, the Brahma-vaivarta Purå√a directly indicates the advent of

the Golden Age inaugurated by Çrî Caitanya Mahåprabhu with
the performance of hari-nåma-sa∫kîrtana (the chanting of the Holy
Name) and the recitation of Çrîmad Bhågavatam.

harer-nåmåni yatraiva purå√åni bhavanti hi

tatra gatvå såvadhånam åbhi˙ sårddham ca sroçyasi

“There will be chanting of the Name of Hari and

reading of the (Bhågavata) Purå√a. Reaching such a
place, attentively hear.” (Text 52)

It is strongly indicated that even the most sinful persons will

become Vaiß√avas by the chanting of the Holy Names, and due
to the presence of such purified Vaiß√avas, the whole planet will
become a place of pilgrimage.

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tathåpi vaiß√avå loke påpåni påpinåmapi

p®thivyåµ yåni tîrthåni pü√yånyåpi ca jåhnavî

“O Jåhnavî, the whole planet will become a pilgrimage

site by the presence of Vaiß√avas, even though they had
previously been sinful.” (Text 55)

Such a blissful condition is then predicted to last ten thousand

years.

kaler daça-sahasrå√i mad bhakta˙ samti bhü-tale

eka-var√a bhavißyanti mad bhakteßu gateßu ca

“For 10,000 years of Kali-yuga, such devotees of Mine will

fill the whole planet. After the departure of My devotees
there will only be one var√a (outcaste).” (Text 59)

mad bhakta-çünya p®thivî kali-grastå bhavißyati

etasminna∫tare tatra k®ß√a-dehådvinir gata˙

“Devoid of My devotees, the earth will be shackled by

Kali. Saying this, K®ß√a departed.” (Text 60)

Çrîla Prabhupåda mentioned this same concept of the ten-

thousand year period of the Golden Age in his Bhågavatam
commentary (Bhaktivedånta Purports) canto 8, chapter 5, text
23, as follows:

“When Çrî Caitanya Mahåprabhu appeared He ushered in

the era for this sa∫kîrtana movement. It is also said that for
ten thousand years this era will continue. This means that
simply by accepting the sa∫kîrtana movement and chanting

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the Hare K®ß√a mahå-mantra, the fallen souls of Kali-yuga

will be delivered. The ten thousand years of the sa∫kîrtana
movement inaugurated by Çrî Caitanya Mahåprabhu 500
years ago provide the opportunity for the fallen souls of Kali-
yuga to take to the K®ß√a consciousness movement.”

The fact that there will be devotees of the sa∫kîrtana movement

spread throughout the planet is also an indication that there must
be someone, or several personalities, who will spread the Holy
Name around the world.

p®thivîte åche yata nagarådi-gråma

sarvatra pracåra haibe mora nåma

“In as many towns and villages as there are on the

surface of the earth, My Holy Names will be preached.”
(Caitanya-bhågavata, 4.126 )

It is a fact that Çrîla Prabhupåda was the one who conducted a

preaching mission beyond the borders of India, which marveled
the Vaiß√ava world. Many of Çrîla Prabhupåda’s godbrothers
remarked, ‘We could not imagine how the prophecy of
Mahåprabhu was to be fulfilled.’ The godbrothers were simply
wonder-struck that ‘Svåmî Mahåråja’ (Çrîla Prabhupåda) had
done it! Çrîla Çrîdhara Mahåråja commented, “It is wonderful that
K®ß√a always acts through someone. Svåmî Mahåråja has done a
miracle! We are happy, we are glad, and we are proud.”

Çrîla Locana Dåsa ˇhåkura mentions, in the beginning of his

book Çrî Caitanya-ma∫gala, that in the future there will appear
a sena-pati (a great general), who would cause an inundation of
K®ß√a consciousness throughout the world. In the opinion of

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many devotees, that personality was Çrîla Prabhupåda, A. C.

Bhaktivedånta Svåmî. Yet it is doubtful that Çrîla Prabhupåda
would agree with them, as he always considered himself a humble
servant of his Guru Mahåråja, Çrîla Sarasvatî ˇhåkura.

Indeed Çrîla Prabhupåda was a humble servant of his guru, and this
is simply one amongst his many qualifications. This is the reason
why he was chosen and empowered by guru and K®ß√a to perform
the service to the sa∫kîrtana movement that he accomplished.

However, greatly learned scholars and pure devotees of Çrî

Caitanya Mahåprabhu, who know the purport of the scriptures,
have understood the sena-pati in Caitanya-ma∫gala to refer to
Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. Between 1918 and
1936, Sarasvatî ˇhåkura caused a wave of K®ß√a consciousness
to swell up in Bengal that would indeed inundate the whole world.
The sound of the kîrtana raised by Sarasvatî ˇhåkura conquered
all the ten directions, silencing the atheist non-believers, the
impersonalist speculators, and the imitationist sahajiyå sections
of pseudo-Vaiß√avas.

Sarasvatî ˇhåkura orchestrated a great preaching movement for

eighteen years, awarding the triple staff of renunciation to his
disciples and then sending these sannyåsîs to preach throughout
India, and eventually to western countries. Before passing away
from this world, Sarasvatî ˇhåkura commented that he desired
to spend at least ten years preaching K®ß√a consciousness in
the western countries. Sarasvatî ˇhåkura was unable to do this
before his disappearance in 1936. However, through his intimate
disciple, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Sarasvatî
ˇhåkura’s last desire for preaching K®ß√a consciousness in the
west was fulfilled. Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda

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continued the work of the sena-pati foretold by Locana Dåsa

ˇhåkura and Sarasvatî ˇhåkura’s numerous disciples and grand
disciples carry on the same work up to the present day.

Some persons might object that we do not concede that Çrîla

A. C. Bhaktivedånta Svåmî Prabhupåda is the sena-pati spoken
of in Caitanya-ma∫gala. Such an objection shows a lack of
understanding of the guru-paramparå and of the position of Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura in contemporary society and
in apråk®ta-lîlå, the eternal pastimes of the Supreme Lord.

Sarasvatî ˇhåkura appeared in this world by the prayer of

Çrîla Bhaktivinoda ˇhåkura, who implored the Supreme Lord
Jagannåtha to send His personal representative to fulfill the
prophecy of Mahåprabhu that the Holy Name would be spread
in every town and village. Çrîla Bhaktivinoda ˇhåkura prayed for
the Supreme Lord to send such a personality from among His
eternal associates. In response, Sarasvatî ˇhåkura appeared as the
fourth son of Bhaktivinoda.

Devotees often overlook this ecstatic piece of transcendental

knowledge (mentioned above) when trying to establish the
greatness of Çrîla Prabhupåda. We should remember that the
greatness of Çrîla Prabhupåda does not reside in our concocted
ideas. Certainly, it does not reside in putting Çrîla Prabhupåda in
the position of Çrîla Rüpa Gosvåmî (the sampradåya-åcårya), or
in the position of Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura (the
sena-pati who appeared in this world as a direct response to the
prayer of Bhaktivinoda ˇhåkura). Such concocted attempts at
glorifying Çrîla Prabhupåda fail miserably, due to being tainted
with the kani߆ha mentality of åmåra guru jagat-guru, my guru is
jagat-guru.

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The actual greatness of Çrîla Prabhupåda is beyond challenge.

Yet he reserves the right of proper disclosure, the right to reveal
his eternal identity to those who are free from envy. What Çrîla
Prabhupåda did in this world is written in eternal history. Yet to
separate him from the very root of his greatness in an attempt to
glorify him, denotes a lack of real transcendental vision of His
Divine Grace. Such kani߆ha disciples are all too often found
to be in the category of guru-bhogî (one who tries to enjoy the
property and mission of the guru), rather than in the position of
guru-sevaka (one who serves the vision of the guru).

The greatness of Çrîla Prabhupåda is not understood or expressed

by the methods of concoction or sentimental exaggeration.
The transcendental position of His Divine Grace can only be
realized when one attempts to see how Çrîla Prabhupåda was
accepted (connected) in the paramparå of great masters, and what
qualifications earned him that illustrious position. The bona-fide
disciple earns this right of divine vision of the guru through a
lifetime of service and dedication at the lotus feet of the spiritual
master, and not by any amount of mundane speculation. There
is no other way to the truth than this.

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 Deliver er or
Instrumental Guru?

Devotee: We read an article where the author begins by establishing

certain well-known scholars from the Råmånuja and Madhva
sampradåyas (most notably Çrî Ra∫gapriya Svåmî Deçikåcårya
and Vidyåvåcaspati Bannanje Govindåcårya) as authoritative
sources of transcendental knowledge regarding guru-tattva. In
that article the author tries to establish that Çrîla Prabhupåda
(A. C. Bhaktivedånta Svåmî Prabhupåda) is the deliverer guru
for the duration of 10,000 years whereas the present day gurus
and all gurus in the future are only instrumental gurus who assist
the deliverer guru. Is this in any way correct?

Narasi∫gha Mahåråja: We have personally had the pleasure to meet

Çrî Ra∫gapriya Svåmî Deçikåcårya and Bannanje Govindåcårya
on several occasions, and we are happy to say that they are
indeed scholars and sincere devotees of Çrî Råmånujåcårya and
Çrî Madhvåcårya, respectively.

We also agree that what the Madhva and Råmånuja scholars have
stated with regard to guru-tattva is indeed true to their creed and
applicable to their sampradåya.

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However, the conception of guru-tattva in the Madhva

tradition is quite different from the concept of guru-tattva
accepted in the Gau∂îya sampradåya. The fact that Madhva
himself could not accept the pastime wherein Brahmå (the
original guru of both his and our sampradåya ) became
illusioned, is itself conclusive evidence for this statement.
While Madhva omitted the section of Bhågavatam known as
Brahmå-vimohana-lîlå from his version, the illusion of Brahmå
was accepted by Çrîdhara Svåmî, the original commentator
on the Bhågavatam, and Çrîdhara Svåmî’s commentary was
accepted by Çrî Caitanya Mahåprabhu.

That which is useful to Gau∂îyas in Madhva’s commentary is

certainly negligible compared to that of Çrîdhara Svåmî. Most
notably, Madhva accepted Viß√u as the åçraya-tattva (ultimate
shelter), whereas Çrîdhara Svåmî accepted Çrî V®ndåvana-candra
(K®ß√a) as the åçraya-tattva, and çara∫ågati (surrender) as the
ultimate sådhana or means to the end.

Bearing this in mind, it would be safe to say that guidance from

the Madhva tradition in the matter of understanding guru-tattva
among the Gau∂îyas is indeed of limited value in the ultimate
issue. Although it may appear to be helpful to some devotees at
this present time, as there seems to be a glaring inability for many
to understand our own tradition from within, it will nonetheless
lead to difficulty in the future.

The teachings of Råmånuja are much closer to Gau∂îya

siddhånta than those of Madhva. In the conception of
Råmånuja, çara√ågati plays the essential role, as it does in the
teachings of Çrî Caitanya Mahåprabhu. Regarding topics like
dîkßå, arcana, and sannyåsa, there are also more similarities

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

between the Råmånujas and the Gau∂îyas than there are

between the Madhvas and the Gau∂îyas. Our connection with
the Madhvas is actually one of form, whereas our connection
with the Råmånujas is based more on substance. The similarity
between the Råmånujas and Gau∂îyas is certainly an interesting
topic, but it is not the topic of this essay and can therefore be
dealt with separately at another time.

Overall, the numerous rudimentary points regarding the Founder-

åcårya and the gurus that succeed him were well addressed in
the article under discussion. There is a need, however, for some
clarification.

It is true that Madhvåcårya and Råmånujåcårya each hold unique

positions in their respective sampradåyas as uddhåraka-guru
(deliverer-guru). Correctly speaking, however, the deliverer-guru
of the Råmånuja sect is Nammålvår, one of the twelve Ålvars
from whose writings Råmånuja drew his doctrine of çara√ågati
(surrender).

Although Råmånuja regarded himself to be an upakåraka-guru

(instrumental-guru), he is nonetheless regarded as the head of the
Çrî sampradåya in modern times, the uddhåraka-guru.

One might ask that since Råmånuja considered himself an

instrumental-guru, how is it that his followers consider him the
deliverer-guru? The answer can be traced to the fact that it was
Çrî Råmånuja who gave shape to the Visi߆hådvaita philosophy
(not accomplished previously by Nammålvår) by writing a
commentary on Vedånta-sütra. However, it can also be said that
one who knows the answer to this question knows the secret of
the guru-paramparå.

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The uddhåraka-guru position held by Råmånuja and Madhva in

their respective successions, has already been given to Çrîla Rüpa
Gosvåmî Prabhupåda in our Gau∂îya sampradåya by none other
than Çrî Caitanya Mahåprabhu, 500 years ago.

Our Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Mahåråja) does

not hold the same position as Madhva or Råmånuja, since he did not
introduce a new philosophical system or establish a sampradåya based
on such. That was accomplished by Çrîla Rüpa Gosvåmî, and hence we
(even Çrîla Prabhupåda, Sarasvatî ˇhåkura and Bhaktivinoda ˇhåkura)
are all known as rüpånugås, followers of Çrîla Rüpa Gosvåmî.

Without being a rüpånugå, one cannot be a prabhupådånugå (as

followers of Çrîla Prabhupåda are sometimes called), and vice-
versa. Çrîla Prabhupåda established his mission within an existing
sampradåya, for preaching purposes only. His mission was not
intended to be a separate sampradåya from that which was already
established in the 20th century by Sarasvatî ˇhåkura and Çrîla
Bhaktivinoda. If it were a separate sampradåya, then a new tilaka
would also be necessary for the mission, along with substantially
more commentary — including a new commentary on the Vedånta-
sütra in Sanskrit, showing how Çrîla Prabhupåda’s conception
differed from that of his predecessor åcåryas. Indeed no intelligent
disciple would entertain such a thought for even a moment.

çrî-caitanya-mano-bhi߆aµ sthåpitaµ yena bhü-tale

svayaµ rüpa˙ kadå måhyaµ dadåti sva-padåntikam

“When will Çrîla Rüpa Gosvåmî Prabhupåda, who has established

within this material world the mission to fulfill the desire of Çrî
Caitanyadeva, give me shelter under his lotus feet.”

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I do not think that either the institutionalized devotees or the ®tvik

proponents have understood this basic point. Çrîla Rüpa Gosvåmî
is the head (uddhåraka-guru) of our sampradåya in this world, and in
the spiritual world also he is our supreme leader in the form of Çrî
Rüpa Mañjarî. (The sampradåya of the Gau∂îyas has descended from
Goloka V®ndåvana and its ontology is complete therein.)

It seems that both institutionalized devotees and the ®tvik

proponents, each in their own way, want to put Çrîla Prabhupåda
in the place of Rüpa Gosvåmî. This appears to be the case largely
because a vast majority of devotees have no proper ontological
understanding of siddhånta. The idea that Çrîla Prabhupåda is the
head of the sampradåya for the next 10,000 years has no basis in
spiritual reality. It appears that many devotees are simply driven
by mundane sentimentality, compounded with vaiß√ava-aparådha.
The result of this is complete bewilderment!

The position of Çrîla Rüpa Gosvåmî has been conclusively

established by Sarasvatî ˇhåkura in his last instructions before
leaving the mortal world: “All of you please preach about Çrî
Rüpa and Çrî Raghunåtha with great enthusiasm. The supreme
goal of all our desires is to become specks of dust at the lotus
feet of the followers of Çrî Rüpa Gosvåmî.”

Again, the supreme position of Çrîla Rüpa Gosvåmî in the

Gau∂îya sampradåya is made clear by Narottama Dåsa ˇhåkura
in his song, Çrî Rüpa Mañjarî Pada:

çrî-rüpa-mañjarî-pada, sei mora sampada

sei mor bhajana-püjana
sei mora prå√a-dhana, sei mora åbhara√a,
sei mor jîvanera jîvana

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“The feet of Çrî Rüpa Mañjarî (Rüpa Gosvåmî’s eternal form

as a gopî of Vraja) are my real wealth. They are the object of
my bhajana and püjå. They are the treasure of my heart, and
they are my ornaments and the life of my life.

Actually, Çrîla Prabhupåda (A. C. Bhaktivedånta Svåmî Mahåråja)

was an upakåraka-guru (instrumental-guru), in that he delivered his
disciples to the lotus feet of Çrîla Rüpa Gosvåmî (the uddhåraka-
guru, the deliverer-guru).

As for Çrî Caitanya Mahåprabhu, He is our i߆a-deva or the most

worshipable Deity of our sampradåya. But this too, many devotees
do not understand. Actually anyone who does not accept these basic
conclusions regarding the position of Çrîla Rüpa Gosvåmî and that
of Çrî Caitanya Mahåprabhu is a kani߆ha disciple, at best.

There is no indication by anyone from the Madhva or Råmånuja

sampradåyas that the instrumental-guru cannot be a liberated soul
or pure devotee, as is the deliverer-guru. The fact that all the
åcåryas in our paramparå since the time of Mahåprabhu were pure
devotees does not alter the fact that they were instrumental-gurus,
and Çrîla Rüpa Gosvåmî was the deliverer-guru.

Therefore, our conclusion is that Çrîla Prabhupåda does

not become the head of a new sampradåya because he was
a pure devotee, the Founder-åcårya of an institution or even
a çaktyåveça-avatåra (which we believe he was). In fact, to
become a pure devotee of K®ß√a is the necessary qualification
to become guru of any kind, either uddhåraka or upakåraka!
There are no short cuts. This is also not understood by the
institutionalized devotees or the ®tviks.

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

If I’m not mistaken, the Madhvas and the Råmånujas understand

this point to some degree, but the fact is that they have similar
problems in their own sampradåyas. For example, being a pure
Vaiß√ava is not enough to initiate in their sampradåyas; one has to
be born a bråhma√a, and this is often a contention in the Madhva
and Råmånuja sampradåyas.

An interesting point to note here is that the proponents of Çrîla

Prabhupåda as the deliverer-guru are prepared to inquire from
advanced scholars outside our sampradåya, who know nothing of
the teachings of Çrî Caitanya Mahåprabhu and the Six Gosvåmîs,
for a solution to their problems. But they refuse to inquire from
advanced scholars and devotees who are surrendered souls at
the lotus feet of Çrî Caitanya Mahåprabhu. Some devotees are
prepared to accept the advice of those who are in complete
ignorance of the divinity of Çrî Caitanya Mahåprabhu, but
they are averse to accept the advice of Mahåprabhu’s direct
representatives. Such a mentality could easily get one classified
as a fool and a rascal.

It seems that the author of the article we are discussing does

indeed understand the difference between the uddhåraka-guru
and the upakåraka-guru, save that he does not understand the
position of Çrîla Prabhupåda. It appears that the leaders of
Çrîla Prabhupåda’s mission are trying to get out of a difficult
situation with the ®tviks, but without help from advanced
Vaiß√avas they cannot come to conclusive answers, at least
answers that others will accept. Because they endure in their
offenses to the senior members of our sampradåya , they
have no opportunity to approach them (either personally or
through books).

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 P r a k r t a - R a s a A r a n y a C h e d i n i

All these questions regarding the position of Çrîla Prabhupåda,

and those gurus who would succeed him were already answered 20
years ago (1978) by Çrîla Çrîdhara Mahåråja. Unfortunately, many
of the devotees in leadership positions in the western Vaiß√ava
communities have amnesia regarding this fact. But fortunately for
all, the answers given by Çrîla Çrîdhara Mahåråja regarding guru-
tattva were recorded and published in a book called Çrî Guru and
His Grace. This book is recommended reading material for any
and all devotees who would like clarification on guru-tattva.

At the conclusion of the article we are discussing, the author

summarizes that Çrîla Prabhupåda is the deliverer-guru and that
he takes everyone back to Godhead. Yet, such a statement is not
found anywhere in the teachings of Çrîla Prabhupåda (books,
letters, room conversations, or lectures, etc.). The conception that
the institution established by Çrîla Prabhupåda is a sampradåya
separate from the line of Çrîla Rüpa Gosvåmî is possibly the
biggest deviation from the principles of pure devotional service to
have occurred in our sampradåya since the reject sons of Advaita
Åcårya began to preach impersonalism.

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 Disappear ance
of the Guru

Devotee: What are the types of disciples who become manifest

after the disappearance of the guru?

Narasi∫gha Mahåråja: There are gradations and sub-gradations of

all things, but basically the disciples of the guru manifest in three
main categories: kani߆ha, madhyama, and uttama. The gradation
in the development of çraddhå (faith) may be taken as the basic
differentiating factor in these three types of disciples.

The kani߆ha-adhikåri disciple has very little çraddhå— his faith in

the instruction and spiritual teachings of the guru is very meager
and he has no faith in the Vaiß√avas.

mahå-prasåde govinde nåma-brahma√i vaiß√ave

svalpa-pu√ya-vatåµ råjan viçvåso naiva jåyate

“For those who have amassed very few pious activities, their faith
in mahå-prasåda, in Çrî Govinda, in the Holy Name and in the
Vaiß√avas is never born.” (Mahåbhårata)

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The kani߆ha-adhikåri disciple worships the physical form of his

gurudeva and may shout “Jaya Prabhupåda!” at the top of his
lungs, but such glorification of the guru is lip-deep only, because
the kani߆ha-adhikåri disciple has no proper service attitude, faith,
or surrender.

The kani߆ha-adhikåri disciple proclaims his gurudeva to be the

only bona-fide guru. Having rejected the ontological position of
Çrîla Rüpa Gosvåmî as the åcårya of the followers of Çrî Caitanya
Mahåprabhu the kani߆ha-adhikåri disciple thinks, “Because my
gurudeva is the “Founder-åcårya,” the efficacy of the guru-paramparå
is no longer applicable. All other branches and sub-branches of
the guru-paramparå are all rendered useless.”

The kani߆ha-adhikåri disciple thinks that his gurudeva is absolute

in all circumstances. He is thus unable to understand and properly
harmonize the relative and absolute statements of the guru.

The kani߆ha-adhikåri disciple has no subjective realization of

his gurudeva and he does not know anything of the ontological
position of his gurudeva in terms of guru-varga and apråk®ta-lîlå.
He is materially attached to the formal institution of his gurudeva,
but he is lacking in siddhånta or philosophical understanding of
the truths (tattvas) concerning the Absolute Truth. For all his
endeavors the kani߆ha-adhikåri disciple simply becomes absorbed
in society consciousness, but not God consciousness.

The kani߆ha-adhikåri disciple lacks proper discrimination and he

is thus offensive to pure Vaiß√avas. He considers his gurudeva as
non-different from the formal institution, non-different from his
mürti, and non-different from his books, but he cannot recognize
his guru on an internal plane. The kani߆ha-adhikåri disciple knows

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

that, “Everything is in Prabhupåda’s books” but he does not know

what that ‘thing’ really is.

On certain holy days the kani߆ha-adhikåri disciple expresses his

sentiments of how his gurudeva saved him from material life,
but the kani߆ha-adhikåri disciple cannot even follow the four
regulative principles. Sometimes however the kani߆ha-adhikåri
disciple does rigidly follow the four regulative principles, but he
does not follow the internal principles of pure devotional service,
nor does he have any capacity to recognize the flow of divinity.

The kani߆ha-adhikåri disciple measures everything from the

external or relative point of view. The kani߆ha-adhikåri disciple
prides himself in external achievements of acquiring land,
constructing buildings, amassing money and gathering many
followers, but he has no concern for or understanding of inner
spiritual life. The kani߆ha-adhikåri disciple is a bahira∫ga-bhakta,
an external devotee.

The kani߆ha-adhikåri disciple sometimes thinks that he has

become a rasika-bhakta and tries to relish the mellow of
the higher lîlås of the Supreme Lord. But due to his lack of
genuine qualifications, the kani߆ha-adhikåri disciple displeases
his spiritual master and creates a disturbance in the eternal lîlås
of the Lord.

Due to management propensities, expertise in business, or often

by default (time spent in the mission) the kani߆ha-adhikåri
disciple rises to a position of prominence and authority within
the institution of his gurudeva. He then creates havoc and great
disruption by turning the spiritual mission of his gurudeva into a
mundane institution for profit, adoration, and distinction.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

The kani߆ha-adhikåri disciple sometimes occupies the living

quarters of his gurudeva as his own. He strives for more and more
control over the institution. He despises the spiritual advancement
of his godbrothers and he uses the money collected for devotional
service to lodge court cases against his godbrothers simply to
further his own selfish ends.

The kani߆ha-adhikåri disciple who is attached to women and

attached to the association of women sometimes becomes guru in
the institution of the spiritual master —he then cheats his disciples
by collecting donations from them simply for maintaining his
material attachments.

The kani߆ha-adhikåri disciple also sometimes takes sannyåsa

and becomes a guru in the institution of his gurudeva, but he
later gives it up and marries one of his disciples or engages
in numerous other non-devotional activities. The spiritual
intelligence of the kani߆ha-adhikåri disciple is always bewildered
by måyå, but he is nonetheless very expert in making excuses
why he has failed to live up to, or abandoned his duty to the
spiritual master.

The kani߆ha-adhikåri disciple thinks that time and physical

proximity with the guru enables one to understand the purpose
of the guru. Such kani߆ha-adhikåri disciples do not know that
only faith and surrender to the guru will enable one to know the
real purpose of the spiritual master. Physical proximity alone
never gains one the adhikåra (qualification) to understand the
Absolute Truth.

yasya deve parå bhaktir yathå-deve tathå gurau

tasyaite kathitå hy-arthah, prakåçante mahåtmana˙

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

“Only unto those great souls who have implicit faith in

both the Lord and the spiritual master are all the imports
of Vedic knowledge automatically revealed.” (Svetåçvatara
Upanißad 6.38)

Not understanding the true purpose of the spiritual master the

kani߆ha-adhikåri disciple sometimes returns to the university to
obtain a degree. He says that if he has a Ph.D certificate then
people will take him more seriously when he speaks about the
teachings of his gurudeva. The kani߆ha-adhikåri disciple does not
know that if he simply becomes a pure devotee of K®ß√a, then the
whole world will be attentive to what he has to say.

Thus the kani߆ha-adhikåri disciple is of no spiritual credit to the

greatness of his gurudeva. Unfortunately the kani߆ha-adhikåri
disciple is an embarrassment to his gurudeva and thus he misses
the opportunity of attaining love of God, prema-bhakti.

The kani߆ha-adhikåri disciple believes that despite his not

pleasing the spiritual master, the spiritual master will take him
back to Godhead anyway. However, due to his many offenses, the
kani߆ha-adhikåri disciple does not have the mercy of the spiritual
master and thus the eligibility of his going back to home, back
to Godhead is highly unlikely.

We should sincerely pray at the lotus feet of gurudeva and Çrî

Caitanya Mahåprabhu so that they may be pleased to save us
from the mentality of becoming a kani߆ha-adhikåri.

The madhyama-adhikåri disciple is greatly superior to the kani߆ha-

adhikåri as he shows us proper discrimination and places great
emphasis on the vå√î, or instruction and spiritual teachings of the

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 P r a k r t a - R a s a A r a n y a C h e d i n i

spiritual master. The madhyama-adhikåri disciple has guru-ni߆hå,

or firm faith in the guru and this is confirmed by his engaging in
a strong practicing life of K®ß√a consciousness.

The madhyama-adhikåri disciple gives preference to substance over

form and thus he becomes more and more absorbed in God
consciousness and free from the shackles of society consciousness
and institutional considerations. Whenever it is necessary, the
madhyama-adhikåri disciple may sacrifice the relative consideration
for the sake of the absolute consideration.

In the beginning, the madhyama-adhikåri disciple is interested to

carry out the vå√î of his gurudeva ‘to the letter of the law’ but
he often fails to understand the ‘spirit of the law.’ An advanced
madhyama-adhikåri disciple, however, understands the underlying
spirit of the law and thus he does not follow the law simply
for law’s sake. An advanced madhyama-adhikåri disciple can
discriminate between relative and absolute instructions given by
the spiritual master and he understands how such instructions are
to be applied according to time, place and circumstances.

The madhyama-adhikåri disciple realizes the non-difference of

the plurality of gurus in the guru-tattva principle and seeks the
association of those higher thinking (uttama) devotees of the
Supreme Lord. Thus the madhyama-adhikåri disciple makes
spiritual advancement and he begins to manifest the personal
character of one absorbed in pure devotional service.

Superior to the madhyama-adhikåri disciple is the uttama-adhikåri

disciple, who due to his advanced faith, has fully surrendered to
his gurudeva. The uttama-adhikåri disciple realizes the subjective
nature of the guru principle and the ontological position of

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C u t t i n g T h e J u n g l e O f M i s c o n c e p t i o n

his beloved gurudeva. Seeking the dust of the lotus feet of the
followers of Çrî Rüpa Gosvåmî as life’s ultimate goal, the uttama-
adhikåri disciple fully pleases his spiritual master.

çrî-rüpånugå janera påda-padma dhara

ekånta bhåvete tå∫dera ånugatya kara

Take hold of the feet of the followers of Çrî Rüpa

Gosvåmî and follow them with exclusive commitment.”
(Çrî Siddhånta Sarasvatî ˇhåkura)

The uttama-adhikåri disciple knows that his gurudeva is present

by his side at all times. The uttama-adhikåri disciple experiences
union in separation from his gurudeva. The uttama-adhikåri so
much perceives the continuous presence of his gurudeva that he
sometime feels that his gurudeva has taken possession of every
atom of his existence.

The uttama-adhikåri disciple tactfully avoids the association of the

kani߆ha-adhikåri disciples because it pains his heart to see their
systematic destruction of the mission that their gurudeva labored
so diligently to establish.

The uttama-adhikåri disciple can do great benefit to the whole

world because he is the abode of all good qualities and the
reservoir of love of God.

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 Rt vikism

Devotee: Have you read Çrîla Prabhupåda’s Final Order? And if

so then how can you say that the ®tviks are the 14th sahajiyå
sampradåya?

Narasi∫gha Mahåråja: Actually the ®tviks are not a sampradåya.

By saying so I am simply using the word loosely. The ®tvik
conception is in the apa-sampradåya category or the anti-party
section. Apa-sampradåya means to preach against the principles
and practices of pure devotional service and sahajiyå means to
imitate the real process of pure devotional service. In this way
the ®tviks have become both sahajiyå and apa-sampradåya —their
process eliminates the real thing and tries to establish an illusory
standard under false pretenses.

In the same way one could consider the ®tviks as Måyåvådîs.

Måyåvåda means the philosophy of illusion. There is no actual
Måyåvåda philosophy mentioned in the scriptures nor is there
any ®tvik system mentioned in the scriptures. So to establish either
of these two conclusions is illusory.

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 P r a k r t a - R a s a A r a n y a C h e d i n i

It is a symptom of Kali-yuga that many concocted methods of

devotional service will emerge, but these will not be accepted by
the intelligent class of devotees.

Çrîla Prabhupåda (A. C. Bhaktivedanta Svåmî Mahåråja) has

said, “The next symptom of the age of Kali is that principles of
religion, which are spotless white, like the white lotus flower, will
be attacked by the uncultured çüdra population of the age. They
will declare themselves as adherents of no religious principles and
many ‘isms’ and cults will spring up in Kali-yuga only to kill the
spotless bull of religion.”

Instructions regarding the actual science of K®ß√a consciousness

and the process of pure devotional service have been passed down
from guru to disciple in the paramparå from the most ancient times
until the present day. When we are connected with the paramparå
system, we do not feel the necessity for concocted methods of
devotional service because all our anticipations are met by K®ß√a,
guru and Vaiß√ava.

Devotee: That’s true but there are no pure devotees present and
therefore seeing the situation Çrîla Prabhupåda has introduced a
new system of paramparå.

Narasi∫gha Mahåråja: What you say is all concoction. Have

you seen all the devotees of K®ß√a and Mahåprabhu present on
this planet? No. But you condemn everyone to your own level of
consciousness. Like Duryodhana— he could not see any qualified
person anywhere. Whereas Yudhi߆hira saw that everyone was more
qualified than himself. Persons with the mentality of Duryodhana can
never understand who is a pure Vaiß√ava— yet those like Yudhi߆hira
always find the company of pure devotees.

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The fact is that there are pure Vaiß√avas on this planet (always
have been, always will be) but you have not taken the time
to search them out. Secondly, what you have said about Çrîla
Prabhupåda not seeing any qualified person is also not true. He
did not see a disciple fit to become the head of his iskcon society
and therefore he requested everyone to work in cooperation with
each other (with a GBC at the head). He said, “Together I have
some hope that you will do something.” But he did not say that
his disciples were unfit to carry on the paramparå.

One who introduces new systems, not authorized by the çåstra

and previous åcåryas only creates a disturbance in society.

çruti-sm®ti-purå√ådi pañcaråtra-vidhiµ vinå

aikåntikî harer bhaktir utpåtåyaiva kalpate

“Devotional service to the Lord that ignores the authorized

Vedic literature like the Upanißads, Purå√as, Nårada-
Pañcaråtra, etc., is simply an unnecessary disturbance in
society. (Bhakti-rasåm®ta-sindhu.1.2.101.)

Çrîla Prabhupåda never created or concocted new systems. He

simply said, “Do as I am doing.”

Devotee: Actually Çrîla Prabhupåda was the first sannyåsî to

perform the marriage function ceremony for his disciples so
that is at least one example of his starting a new system.

Narasi∫gha Mahåråja: That is a foolish argument. Performing

marriage or not performing marriage ceremonies has nothing
to do with the paramparå or the process of pure devotional
service. That simply comes within ‘ways and means’ to spread

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K®ß√a consciousness —it is not a valid example of what we

are talking about.

Devotee: Nonetheless, I think it is safe to say that since none

of Çrîla Prabhupåda’s disciples are pure devotees that no one
should initiate.

Narasi∫gha Mahåråja: This is another one of your concocted

statements. Show me even one place where Çrîla Prabhupåda
has said or written that none of his disciples are pure devotees.
You cannot.

On the contrary Çrîla Prabhupåda many times stated the

qualifications to become a pure devotee and insisted that this
was the only business of his disciples. He did not say, “None of
my disciples are pure devotees.” He actually stated many times
just the opposite. First we should know what pure devotional
service is.

anyåbhilåßitå çünyaµ jñåna-karmådy-anåv®tam

ånukülyena k®ß√ånu-çîlanaµ bhaktir uttamå

“First class devotional service must be devoid of all material

desires, knowledge obtained by monistic philosophy, and
frutive action. The devotee must constantly serve K®ß√a
favorably, as K®ß√a desires.” (Bhakti-rasåm®ta-sindhu 1.1.11)

Devotee: Yes. But...

Narasi∫gha Mahåråja: But what? Do you believe in Çrîla

Prabhupåda and what he says or do you think he spoke nonsense?
What is your position?

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Çrîla Prabhupåda has stated on many occasions that his disciples

were pure devotees to the extent that they follow his instruction.
The key is there —in your hand— simply follow his instruction.
In 1975 Çrîla Prabhupåda commented that he wanted disciples
who would follow his instructions and become pure devotees. He
said that he would have been satisfied if even one of his disciples
had become a pure devotee but that he was fortunate because
K®ß√a had sent many pure devotees to become his disciples.

Çrîla Prabhupåda told,

“I want one student who follows my instruction. I don’t want

millions. Ekaç candras tamo hanti nå ca tårå˙-sahasraça˙. If
there is one moon in the sky, that is sufficient for illumination.
There is no need of millions of stars. So my position is that I
want to see that at least one disciple has become pure devotee.
Of course, I have got many sincere and pure devotees. That
is my good luck. But I would have been satisfied if I could
find out one only.”

Devotee: But the final order of Çrîla Prabhupåda is there.

Narasi∫gha Mahåråja: Yes, the final order is there, the first order
is there and the second order is there. All the orders are there and
all these orders are the same, “Become pure devotee.”

If not even a single disciple (as you are proposing) becomes pure
devotee then the mission of the spiritual master is a failure. If
no disciple has become a pure devotee then people will begin
to rumor that the spiritual masters’ teachings have no potency
or that he has no mercy to bless his disciples, etc. So when you
say that no disciple of Çrîla Prabhupåda is qualified to become

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guru then in effect you are saying that Çrîla Prabhupåda and his
mission have failed. It is intolerable to hear such nonsense —I
cannot agree with you.

Devotee: They can become çîkßå-guru but not dîkßå-guru.

Narasi∫gha Mahåråja: Where do you find such statements in the

authorized çåstra? You are simply speaking without any çåstric
context. And what you say is only confused logic. The çîkßå-
guru is categorically in a higher position than the dîkßå-guru. The
çîkßå-guru is the manifestation of Çrî Govinda-deva, the Lord
of abhidheya-tattva and the dîkßå-guru is the manifestation of
Madana-mohanaji the Lord of sambandha-tattva. The çîkßå-guru
is categorically higher than the dîkßå-guru.

In Caitanya-caritåm®ta the position of dîkßå and çîkßå-gurus are

mentioned. Categorically it is such, but to make discrimination
between different gurus is an offense. Both are equal manifestations
of K®ß√a. If one is a pure devotee according to the measure of the
çåstra then he is fit to become either çîkßå or dîkßå-guru or both.

Devotee: But so many, what you are calling pure devotees, have
fallen down —a pure devotee cannot fall down.

Narasi∫gha Mahåråja: Oh. This is very interesting point that you

are making. On one hand you say that a pure devotee cannot fall
down but on the other hand you are of the opinion that all living
entities in the material world have fallen from eternal lîlå with
K®ß√a in Goloka or Vaiku√†ha, is it not?

Devotee: Yes. But...

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Narasi∫gha Mahåråja: So, in the spiritual world, were these fallen

souls pure devotees or not? If they are not pure devotees, then
how can they be with K®ß√a in eternal lîlå? Therefore, by your
own admission a pure devotee can fall down, is it not?

Devotee: Well....

Narasi∫gha Mahåråja: Why many of Çrîla Prabhupåda’s disciples

have fallen down you do not know. Despite spending hours
together discussing and gloating over their fall down, you still
do not know why they have fallen. You do not know the secrets
of devotional service. How can a faithful disciple fall from K®ß√a
consciousness, especially after having rendered so much valuable
and intimate service to the spiritual master? You should stop
to consider. You should consult the senior Vaiß√avas and the
scripture and then you will come to know that such disciples
can fall down only due to aparådha and particularly Vaiß√ava-
aparådha.

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Devotee: I have seen in the song Prabhupåda Lîlå-Smara√a-Ma∫gala-

Stotram that you have indicated Çrîla A. C. Bhaktivedånta Svåmî
Prabhupåda was in mådhurya-rasa. However, we have also heard
from other great souls quoting Çrîla B. R. Çrîdhara Deva Gosvåmî
Mahåråja that Bhaktivedånta Svåmî Mahåråja has shown affinity
for sakhya-rasa. This apparently has been shown in Prabhupåda’s
prayer written on the Jaladuta while he was on his way to the
Western world. So my question is, being an admirer of Çrîla
Çrîdhara Mahåråja, how do you harmonize your opinion about
the rasa of your Guru Mahåråja with that indicated by Çrîla
Çrîdhara Mahåråja?

Narasi∫gha Mahåråja: What Çrîla Çrîdhara Mahåråja has spoken,

we should take that upon our head. After the departure of our
Prabhupåda, it is appropriate that we should accept the direction
of Çrîla Çrîdhara Mahåråja. Almost these very same words were
uttered about Çrîla Çrîdhara Mahåråja by our Guru Mahåråja
in a letter to Çrîpåda Govinda Mahåråja (Our Affectionate
Guardians, p. 8). To accept Çrîla Çrîdhara Mahåråja’s opinion is
quite natural for anyone who even remotely knows something of

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his higher subjective realizations and of his intimate relationship

with our Çrîla Prabhupåda.

When Çrîla Çrîdhara Mahåråja heard the recitation of the poem

composed by our Guru Mahåråja, Prayer to the Lotus Feet of K®ß√a,
he commented that there was indeed strong indication of our Guru
Mahåråja being in sakhya-rasa. Çrîla Çrîdhara Mahåråja said,

“He has expressed himself, his eternal position, the acme

of his aspiration. In V®ndåvana he has established Balaråma
and K®ß√a and Nitåi-Gaura, and he is saying like that, Nitåi-
Gaura are K®ß√a and Balaråma. It’s almost clear that he comes
from that group. And now he’s again there. Hare K®ß√a.”

Such a statement by Çrîla Çrîdhara Mahåråja is not to be taken

lightly. A short time later there was some objection to Çrîla
Çrîdhara Mahåråja’s referring to our Guru Mahåråja as being
in sakhya-rasa. Some of our Guru Mahåråja’s disciples for some
reason took objection to Çrîla Çrîdhara Mahåråja’s statement.
Çrîla Çrîdhara Mahåråja was shocked by the immaturity of those
disciples who objected. The consideration of rasa was obviously
not a topic that those disciples were familiar with. Indeed, their
harshness in dealing with Çrîla Çrîdhara Mahåråja reflected their
extremely neophyte state of K®ß√a consciousness.

At that time Çrîla Çrîdhara Mahåråja made reference to the effect

that because of the special empowerment of Çrî Nityånanda
Prabhu that our Guru Mahåråja might have couched his mådhurya
tendencies in deference to Lord Nityånanda.

The idea given by Çrîla Çrîdhara Mahraja was that it is possible

that our Guru Mahåråja was in mådhurya-rasa, but out of

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deference to Nityånanda, by whose potency he was influenced

for his preaching campaign, Çrîla Prabhupåda may have veiled
his mådhurya sentiments. Therefore some of the sakhya influence
of Nityånanda Prabhu was shown outwardly, keeping mådhurya
in the background.

It was not unthinkable for Çrîla Çrîdhara Mahåråja to say such

a thing —that our Guru Mahåråja was outwardly showing
sakhya influence and keeping his mådhurya sentiments in the
background. Certainly such is not unreasonable.

To be a follower of Çrîla Çrîdhara Mahåråja does indeed mean

to adhere to his instructions and opinions. Last but not least,
his instruction was that one should come to the plane of eternal
truth, by surrender —to know the truth in the core of one’s
heart, anuråga.

Some devotees may be in favor of our Guru Mahåråja being in

sakhya-rasa while others may favor him in mådhurya-rasa, but to
establish a right and a wrong in this matter may not be as black
and white as some would like it to be. The truth is subjective
—as He wishes us to see Him, so we shall see Him.

In the life of our Guru Mahåråja there were innumerable

indications for thinking that he was connected to k®ß√a-lîlå
in mådhurya-rasa. We have tried to show practically, by those
indications, how Çrîla Prabhupåda is very dear to Çrîmatî
Rådhårå√î. Only a portion of those indications have been
recounted in the song Prabhupåda Lîlå-Smara√a-Ma∫gala-
Stotram. Those were as follows: (1) That Çrîla Prabhupåda’s
father prayed to the Vaiß√ava sådhus asking for their blessings
that his son become the servant of Çrîmatî Rådhårå√î. (2)

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That Çrîla Prabhupåda took mantra-dîkßå (initiation) from

Çrî Sarasvatî ˇhåkura (Vårßabhånavî-devî Dayita Dåsa also
known as Nayana-ma√i Mañjarî in his siddha-rüpa). (3) That
Çrîla Prabhupåda received his most cherished instructions to
print books from his guru while they strolled along the banks
of Çrî Rådhå-ku√∂a (the most sacred place of pilgrimage for
the followers of Çrî Rüpa and Raghunåtha Dåsa). (4) That Çrîla
Prabhupåda’s chosen place of bhajana in V®ndåvana was just
behind the samådhi of Çrîla Rüpa Gosvåmî (Rüpa Mañjarî). (5)
That Çrîla Prabhupåda after completing his world preaching
mission returned to V®ndåvana and selected Kårttika month (the
month non-different from Çrîmatî Rådhårå√î) as the time of
his departure and his entrance into the eternal lîlås of the Lord.
(6) And lastly Çrîla Prabhupåda manifested a great desire just a
few days before his pastime of departure to go to Govardhana
Hill, the eternal place of residence of the followers of Çrî Rüpa
and Raghunåtha Dåsa. These and other indications of Çrîla
Prabhupåda being the dear-most servant of Çrîmatî Rådhårå√î
were expressed in Prabhupåda Lîlå-Smara√a-Ma∫gala-Stotram.

It may be said that one cannot judge the rasa of a particular

devotee simply by his external movements or place of residence
etc. However such a statement may be taken as only partially true.
Otherwise Gau∂îya Vaiß√avas would not choose holy places such
as V®ndåvana, Navadvîpa, and Jagannåtha Purî as their preferred
places of residence/bhajana. The pråk®ta-lîlå (external movement)
of the pure devotee is not necessarily devoid of apråk®ta-bhåva
(one’s internal feelings of love of K®ß√a). Although the movements
of the pure Vaiß√ava are certainly deeply mysterious and not easily
understood, they may nonetheless give us some perspective on
the level of their intimacy with the Supreme Lord.

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Further biographical information that has not been mentioned

in the Prabhupåda Lîlå-Smara√a-Ma∫gala-Stotram indicating the
intimacy of Çrîla Prabhupåda in Rådhå-K®ß√a lîlå is as follows.
(1) When choosing to establish his mission ‘The League of
Devotees’ at Jhansi, India, Çrîla Prabhupåda chose a building
known as Rådhå Smarak (Rådhå Memorial) to set up his offices.
(2) When Çrîla Prabhupåda went to Delhi for printing his Back
to Godhead magazine he chose a residence in the Chippiwada,
Rådhå-K®ß√a temple. (3) When choosing a printing press to
begin the publication of his life’s work Çrîmad Bhågavatam, Çrîla
Prabhupåda chose the Rådhå Press in Delhi. (4) When introducing
his disciples to the worship of çrî guru, Çrîla Prabhupåda requested
us to daily sing the prayers to the spiritual master composed by
Viçvanåtha Cakravartî ˇhåkura, in which the glory of the spiritual
master as a servant of the divine couple in mådhyura-rasa (nikuñja-
yuno rati-keli-siddhyai) is mentioned. (5) Çrîla Prabhupåda’s
favorite bhajana was “jaya rådhå-mådhava jaya-kuñja-vihårî, gopî-
jana-vallabha” (This song was sung whenever Çrîla Prabhupåda
gave Çrîmad Bhågavatam class).

In any case, we have many such remembrances of our divine master

that have unfolded in our heart so as to impel us to contemplate
him as a follower of Çrî Rüpa Gosvåmî and an eternal member
of the intimate mådhurya-rasa circle. We feel it proudly in our
heart that Çrîla Prabhupåda was the confidential representative
of Çrîmatî Rådhårå√î who was especially empowered by Çrî
Nityånanda Prabhu to spread K®ß√a consciousness all over the
world.

nama˙ oµ viß√upådåya k®ß√a-pre߆håya bhütale

svåmî çri bhaktivedånta prabhupådåya te nama˙

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gurvajñaµ çîrasi-dhåryam çaktyåveça sva-rüpine

hare-k®ß√eti mantre√a påçcatya-pråcya-tåri√e

viçvåcårya pravaryåya divya kåru√ya mürtaye

çrî-bhågavata-mådhurya-gîtå-jñåna-pradåyine

gaura-çrî-rüpa-siddhånta-sarasvatî nißevine
rådhå-k®ß√a-padåmbhoja-bh®√gåya gurave nama˙

“I offer my humble obeisances unto His Divine Grace Çrîla

A. C. Bhaktivedånta Svåmî Prabhupåda, who is very dear to
Lord K®ß√a on this Earth, having taken shelter at His lotus
feet. Taking the order of his guru on his head, he became
empowered by Nityånanda Prabhu to act as a çaktyåveça-
avatåra. He distributed the Hare K®ß√a mantra all over the
Eastern and Western world, delivering and uplifting all fallen
souls. He is the best of millions of jagat-gurus, because he is
the personification of divine mercy. He has distributed the
sweet nectar of Çrîmad Bhågavatam and the transcendental
knowledge of Bhagavad-gîtå all over the world. He is
constantly engaged in exclusive devotional service to Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura, Çrîla Rüpa Gosvåmî, and
Çrî Gaurå∫ga Mahåprabhu. I offer my humble obeisances
unto Çrîla Prabhupåda, who is like a bumblebee always tasting
the nectar of the lotus feet of Çrî Çrî Rådhå and Govinda.”
(Pra√åma-mantra composed by Çrîpåda B. S. Govinda
Mahåråja upon Çrîla Prabhupåda’s personal request)

As Çrîla Çrîdhara Mahåråja has said, “If we raise our head a little
higher and look up then we shall find Rådhårå√î and gurudeva. It
is Rådhårå√î who is instrumental in accomplishing the function of
gurudeva from behind. The source of grace for the guru is coming

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from the original source of service and love. Såkßåd-dharitvena

samasta çåstrair, we are asked to see gurudeva not as opaque but
as transparent, to such a degree that through him the highest
conception of service, the first conception of service can be seen.
It can be obtained there. If we are earnest then we shall find the
highest link from the original source. We are requested not to
see guru as limited in his ordinary personification, but as the
transparent mediator of the highest function in his line. If only
our vision is deep, we can see that according to the depth of our
çraddhå, our vision, guru-tattva is very particular, very noble, very
broad, wide and very deep.” (Follow the Angels, p. 163)

In summary we may conjecture that our Guru Mahåråja, Çrîla A.

C. Bhaktivedånta Svåmî Prabhupåda is in mådhurya-rasa simply
because he saw his guru as Çrîmatî Rådhårå√î. His guru is Çrîmatî
Rådhårå√î. This was also confirmed by Çrîla Çrîdhara Mahåråja
on several occasions as follows:

“Svåmî Mahåråja has clearly written that his guru is

Rådhårå√î, it is there. K®ß√a, Rådhårå√î will be pleased
if you help me in this campaign. Is it not written there, e-
pu√ya koribe jabe rådhårå√î khuçi habe dhruva ati boli tomå tåi?
So he has admitted that his guru is Rådhårå√î. So we aspire
after the service of Rådhårå√î, under the direction of Çrî
Rüpa and other devotees, not committing any wrong.”

“In general rasa, general service of K®ß√a he preached in

the West. Though he knew and admitted that, ‘My guru
is Rådhårå√î.’ Rådhårå√î, my gurudeva, has ordered me to
preach in the west. And K®ß√a, my friend, You are to help
me, because Rådhårå√î will be satisfied, my gurudeva. Your
greatness is also like that. So, You must come to help me’”

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Çrîla Prabhupåda Lîlå-smara√a Mañgala Stotram

1.
jayore sva pårißada, çrîla svåmî prabhupåda
abhaya am®ta parå gati
tomåra cara√a padma, dhüli mora çreya-sadma
tåhe mama nitya para√ati

All glories to His Divine Grace A. C. Bhaktivedånta Svåmî

Prabhupåda. He is always accompanied by his associate servitors,
his internal nature is just like the sweetest nectar and externally he
appears like fearlessness personified. I continually offer my full
prostrate obeisances unto the dust of his lotus feet which are the
all auspicious shelter and goal of my life.

2.
sat jana vandita, mama cira våñchita
prabhupåda-padme sukha-sevå
tava sevå parasåde, pürita se h®di sådhe
tava gu√a-çobhå mana-lobhå

The blissful service of the lotus feet of Çrîla Prabhupåda is glorified

by the topmost saints and devotees. To obtain the unalloyed service
of his lotus feet is the only cherishable goal of my life. That eternal
desire is always being fulfilled by the nectar of His Divine Grace
and therefore the beauty of his unlimited transcendental qualities
continually charms my heart. Now my dear devotees please hear with
great care and attention the narration of Çrîla Prabhupåda-Lîlå-Smarana-
Ma∫gala-Stotram, the transcendental qualities and pastimes of His
Divine Grace, the topmost servant of Çrîmatî Rådhårå√î.

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3.
çrî nandotsava-dine, nija sakhî-ga√a-sane
premånanda-nimagna çrî rådhe
sukha icchå parakåça, ∂åki nija priya dåsa
kahilena “püra ei sådhe”

On the day when the grand festival of Çrî Nanda Mahåråja,

celebrating the birth of Lord K®ß√a was being held, Çrîmatî
Rådhårå√î accompanied by Her sakhîs, who were all deeply
absorbed in the bliss of k®ß√a-prema, called for one of Her
dear-most servants. Çrîmatî Rådhårå√î, the Absolute Queen of
V®ndåvana, spoke thus revealing Her happy thoughts, “You must
fulfill one desire of Mine.”

4.
åji çubha divasete, mama k®påçîßa såthe
avatîrne hao dhårånîte
çrî kamalå-dhani tathå, tava gaura-sevå-kathå
pracårila bhavißya-vå√îte

On this auspicious day you must incarnate on the earth along with
My blessings and spread K®ß√a consciousness in every town and
village of the world. My very dear Çrî Kamalå (Çrîla Bhaktivinoda
ˇhåkura) has already announced your coming and she has also
predicted your devotional service unto My Lord Gaurå∫ga.

5.
i߆a-devî-påde-nama, tabe he çrî k®ß√a-prema
e dharåra kro∂a dhanya-kore
avatîrna hoile nåmå, çuddha-bhakata-vaiß√ava
çrî gaura-mohana-paribåre

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That unalloyed servant of Çrî K®ß√a (later to be known as A. C.

Bhaktivedånta Svåmî Prabhupåda), who’s heart was filled with
the most inconceivable love of Godhead, paying obeisances and
offering countless prayers at the lotus feet of the Supremely
Worshipful Goddess of Fortune then appeared on the earth in
the renowned Vaiß√ava family, headed by the pure devotee, Çrî
Gaura-mohana.

6 & 7.
nija putra-tåre tini, parama kalyå√a måni
prårthanå karilå sneha bhare
he vaiß√ava sådhu-ga√a, koro k®på anukßana
mora prå√a ei putra-pare

mama putra e abhaya, yena rådhå-dåsa hoiya

nitya-kåla seve rådhå-dhana
parama gaurava-bha∫ge, kîrtana koruka ra∫ge
tå∫ra gu√a bhariyå bhüvana

Invoking the blessings of the Vaiß√ava sådhus upon his son, Gaura-
mohana prayed to all of them with great sincerity, “O sådhus, O
Vaiß√avas, please bestow your blessings upon this dear son of mine,
who is my life and soul, so that he can become the servant of Çrîmatî
Rådhårå√î eternally serving Her, the Supreme wealth of life. Please
bless him so that he can preach and sing Her qualities and glories in
a most grand way, inundating the whole world.”

8.
pare eka çubha-kåle, tvadîya karünå bole
mililå çrî gurudeva-såthe
çrî viß√u-kira√a dyuti, sudivya karu√å-mürti-
rüpa tumi herilå tå∫håte

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Afterwards, at an auspicious moment arranged by the grace of

Çrîmatî Rådhårå√î, Çrîla Prabhupåda met his spiritual master
(Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura). He saw the divine
grace of Çrîmatî Rådhårå√î in his gurudeva and understood him
to be an effulgent Ray of Viß√u, His Divine Grace personified.

9.
bhaya-hîna pracåraka, bhakti sadåcåra dakßa
prabhu bara se dayita dåsa
nija d®dha citta-mate, nåma dilå sva-çîßyete
îça abhaya cara√a dåsa

That great divine master Çrî Vårßabhånavî-devî Dayita Dåsa (Çrîla

Bhaktisiddhånta Sarasvatî ˇhåkura, meaning the servant of the
lover of Çrî Rådhå) who is expert at practicing pure devotional
principles and who is a fearless preacher of the Divine Message
of Godhead now conferred upon Çrîla Prabhupåda the name
Abhaya CaraÌravinda according to his own firm self-confident
character. The meaning of that name is that he is the servitor of
the lotus feet of the Supreme Personality of Godhead which are
the abode of all fearlessness and hopes for the pure devotees.

10.
rådhå-ku√∂a ta†å∫gane, ati antara∫ga sthåne
ela tå∫ra såndra premåveça
gå∂ha anuråga-mane, sarva-åtma nivedane
måthe tule nilå gurvådesa

In the most intimate place of the mådhurya pastimes, namely

Çrî Rådhå-ku√∂a, Çrîla Prabhupåda experienced the full
ecstasy of k®ß√a-prema. Whole heartedly surrendering unto

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Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura with intense love Çrîla

Prabhupåda received upon his head the most holy order of his
Gurudeva, “If you ever get money, print and distribute books.”

11.
rüpa-sårasvatî-srota, guru icchå-åjñåmata
premabhare kîrtana karite
pradarçilå e jagata, sakala saubhågya yata
åse gåro guru-ni߆hå hate

By singing and preaching with great loving devotion that sublime

message of his Gurudeva, which is pure devotional knowledge
of the Rüpa-Sårasvatå (rüpånugå) stream, Çrîla Prabhupåda has
shown to the world that all good fortune manifests from adherent
devotional service unto the lotus feet of Çrî Guru.

12 & 13.
çrî çrî rådhå-dåmodara, çrî jîvera mandira
prabhu-datta nija kü†irete
åra rüpa-samådhite, vraja-råga åveçete
bhajana korilå rasa-prîte
çuddha-bhakta-ratna-ma√i, rüpe nitya-kåla tini
sethåya rahena viråjita

yethå rådhå-pada-sevå, dhari rasa-mürti-çobha

nirantara hana prasphü†ita

In the temple of Çrî Jîva Gosvåmî, namely Çrî Çrî Rådhå-Dåmodara

Mandira and Çrî Rüpa's samådhi, in his rooms given by his divine
masters, Çrîla Prabhupåda performed his bhajana in the loving
devotional mood of the Vraja-gopîs. Çrîla Prabhupåda lives eternally
in his place of bhajana as the precious gem among the pure devotees

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where the loving devotional service of Çrîmatî Rådhårå√î constantly

blooms, personifying the beauty of divine ecstatic mellows.

14, 15 & 16.

parama suh®da haye, gaura-prema-vå√î laye
påçcatya deçete åilå yabe
bhåi boli çrî k®ß√ere, sambodhiyå samådare
pråtharnå korilå ei tabe

bhåi tava pu√ya habe, rådhårå√î khuçî habe

dhruva ati boli tomå tåi
labhive se bhågya åro, yadi tumi khuçî koro
bhågya-devî-rüpa çrî rådhåi

çrî siddhånta sarasvatî-, rüpa dhari se çrîmatî

more åjñå dilå pracårite
se icchå pür√a koro, åmåra vacana dharo
tabe påri tå∫håre sevite

Leaving behind the sacred land of V®ndåvana and taking a great

risk in his old age, Çrîla Prabhupåda came to the Western world
as our Ever Well Wisher carrying with him the message of gaura-
prema, love for Lord Gaurå∫ga. Upon his arrival he earnestly
prayed to Lord K®ß√a addressing Him as “bhåi” (O brother) in
an intense loving way.

“O dear brother, my dear intimate friend! I tell You this in a

most definite way. You can achieve some invaluable merits by
pleasing Çrîmatî Rådhårå√î. You (Lord K®ß√a) can really attain
even more good fortune if You can now please Her, the Supreme
Goddess of all good fortunes. Çrîmatî Rådhårå√î Herself in the
form of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura ordered me to

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preach Her message. Therefore, please take my word and advice

and fulfill Her desire; then only can I attain success and serve
my guru fully.

17 & 18.
atula saubhågya-khani, tå∫ra ei divya-vå√î
çrî nåma çrî çåcî-putråçraye
çrî svarüpa sanåtana, rüpa-prabhu guru-ga√a
sabe mahå k®pånvita hoye
åmå-bhakta sabåkåre, dena pravesådhikåre
çrî rådhå-sevikå-ga√-å∫gane
v®ndåvana-govardhane, kabhu rådhå-ku√∂a-påne
parama abhi߆a siddhi dane

The mine of incomparable good fortune is the message of His Divine

Grace A. C. Bhaktivedånta Svåmî Prabhupåda: “If someone takes
shelter of k®ß√a-nåma, and Lord Caitanya Mahåprabhu, the son of
Mother Çacî, along with Their dear associates, Çrî Svarüpa Dåmodara,
Sanåtana Gosvåmî, and Çrî Rüpa Gosvåmî, They being greatly pleased
with such a person bestow upon him entrance into the embrace of
the dear associate servitors of Çrîmatî Rådhårå√î at Govardhana,
V®ndåvana, and sometimes at Çrî Rådhå-ku√∂a, blessing them with
the supreme fulfillment of the ultimate goal of k®ß√a-prema.

19.
çrî rådhikå priyankarî, çrî kårtîka-måsa bari
giriråja h®dayete smari
ti∫ho apråka†a hoila, nitya lîlå praveçilå
råje yetå rådhå-sa∫ge hari

Completing his missionary activities in the western world Çrîla

Prabhupåda returned to V®ndåvana. Accepting the month of

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Kårttika, which is non-different from Çrîmatî Rådhårå√î, bearing

Giriråja Govardhana in mind and embracing the lotus feet of his most
worshipful Lord in the core of his heart Çrîla Prabhupåda made his
disappearance from this world and entered the nitya-lîlå, the eternal
loving pastimes of Goloka where Lord Govinda is always effulgently
present with His dear-most Çrîmatî Rådhårå√î.

20.
ei panthå pradarçane, çîkßå dilå åmårgane
kon vastu-siddhi lakßya haiya
kori båsa govardhane, dainya åtma-nivedane
labha çrî rådhikå-ga√åsraya

By showing us his disappearance from this world in the month of

Kårttika and by revealing his desire to go to Govardhana Hill, Çrîla
Prabhupåda has shown us the path which leads to the fulfillment
of the ultimate aim and object of life—to obtain supreme shelter
in the camp of Çrîmatî Rådhårå√î’s associate-servants with humble
self surrender, residing always at Çrî Govardhana.

21.
kabe tå∫a apråk®ta, bhåva-gu√a-bibhüßita
jîvana-caritra-madhurimå
satya kori e våstave, åmåri sampada habe
e jîvane dåni sukha sîmå

When will that day be mine, in some distant lifetime, when the
beauty of Çrîla Prabhupåda’s transcendental life, possessed by the
qualities of pure love for Çrî Çrî Rådhå-K®ß√a actually become
my only wealth giving me a taste of the highest happiness? O
when will that day be mine?

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22 & 23.
sakala h®daya diye, sutîvra åkå∫khå loiye
se åçe rohi mui hîna
kabe sei bhågya habe, e jîvana dhanya habe
kabe mor åsibe se dina
prå√abari prati߆håne, tå∫ri k®på-çaktyådhåne
labhi eka-ni߆ha tanu-mana
e dîna sevaka tå∫ra, gu√a-gåntha-sambhåra
kori yåbe satata kîrtana

Let us always pray to remain the humble and obedient servants

of Çrîla Prabhupåda. With a burning heart, filled with an intense
longing for his association, this poor and lowly insignificant
beggar humbly prays for that fortunate day when the life of
his servant will be empowered by His Divine Grace with firm
determination so that I may with one pointedness, not caring
for anything else, constantly sing with my body and mind the
sweetest glories of Çrîla Prabhupåda’s unlimited transcendental
qualities and pastimes.

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Is the Guru Omniscient?

Devotee: Is a pure devotee, the guru or an åcårya, omniscient?

Narasi∫gha Mahåråja: There are two aspects of the guru, namely

absolute and relative. On the inspired side the guru is absolute
and within his own thinking he is a devotee of K®ß√a. Our çîkßå-
guru, Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja, explained
this topic as follows.

“By the special will of K®ß√a, gurudeva is a delegated power.

If we look closely within the spiritual master, we will see
the delegation of K®ß√a, and accordingly, we should accept
him in that way. The spiritual master is a devotee of K®ß√a,
and at the same time, the inspiration of K®ß√a is within him.
These are the two aspects of gurudeva. He has his aspect as a
Vaiß√ava, and the inspired side of a Vaiß√ava is the guru. On
a fast day like ekådaçî, he himself does not take any grains.
He conducts himself as a Vaiß√ava, but his disciples offer
grains to the picture of their guru on the altar. The disciple
offers the spiritual master grains even on a fast day.”

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“The disciple is concerned with the delegation of the

Lord, the guru’s inner self, his inspired side. The inspired
side of a Vaiß√ava is åcårya, or guru. The disciple marks
only the special, inspired portion within the guru. He
is more concerned with that part of his character. But
gurudeva himself generally poses as a Vaiß√ava. So, his
dealings towards his disciples and his dealings with other
Vaiß√avas will be different. This is acintya-bhedåbheda,
inconceivable unity and diversity.” (Çrî Guru and His Grace,
Guru-Absolute and Relative, page 15)

From the disciple’s standpoint, one should consider the guru as

absolute, as non-different from K®ß√a.

åcåryaµ måµ vijånîyån, nåvamanyeta karhicit

na martya-buddhyåsüyeta, sarva-deva-mayo guru˙

“One should know the åcårya as Myself and never

disrespect him in any way. One should not envy him,
thinking him an ordinary man, for he is the representative
of all the demigods.” (Bhåg. 11.17.27)

The disciple says that, because my guru knows K®ß√a, he knows

everything. But that is a different thing. We do not find the
quality of omniscience listed among the twenty-six qualities of
a pure devotee, nor is omniscience one of the fifty qualities of
a jîva soul.

A certain section of devotees like to think that the guru is

omniscient, that he knows everything, because he knows K®ß√a.
This section of devotees will think that the guru’s omniscience
means that he may be sitting in his institution and in a nearby place

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one of the children in his school is being harmed and he knows

that such a cruel thing is taking place. They will say that because
the guru is omniscient he knows everything and when asked why
the guru did not do anything to save the poor child from physical
harm they will say that the guru does not want to interfere with
that child’s prårabdha-karma. The mistaken devotee may carry on
thinking in this way for lifetimes together, but there is no evidence
in either çåstra or history to support such an idea.

Some devotees will say that the guru and all other great sages are
tri-kåla-jña, that they know the past present and future. But that
is only their conjecture. Tri-kåla-jña means that the liberated soul
is not under the laws of material time, which has three phases of
existence: past, present, and future. The liberated souls are not
under the illusion of time. A liberated soul knows that he existed
in the past, he exists at present and he will exist in the future.
That the guru knows K®ß√a, means he is free from the illusion
of the effacement of the self (soul). But those who are under the
bodily concept of life (conditioned souls) are simultaneously
under the influence and illusion of time. Such persons have no
knowledge of the eternal existence of the soul, or knowledge of
the Supreme Personality of Godhead, K®ß√a.

The guru’s ‘knowing K®ß√a’ does not mean that he knows everything
that is going on in Måyå’s kingdom. Of course, in a general way,
the guru knows that Måyå’s kingdom is a place of birth, death,
old age, and disease. But even at that, he wants to save the living
entity from the clutches of Måyå, so why would he simply tolerate
an assault against a defenseless child who is under his care and
shelter in the gurukula? Such thinking is only palatable in the lowest
section of devotees who have no proper understanding of guru-tattva
(philosophical understanding of the guru’s position).

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The higher thinking devotees and great authorities in the

devotional line think in a completely different way. Lord Çiva,
one of the twelve Mahåjanas (great devotees), says:

aham vedmi çuko vetti, vyåso vetti na vetti vå

“I know the true purpose of Bhågavatam; Çukadeva, the

son and disciple of Vyåsadeva, knows it thoroughly, and
the author of the Bhågavatam, Çrîla Vyåsadeva, may or
may not know the meaning.”

Vyåsadeva may or may not know, vyåso vetti na vetti vå. This
is the thinking of the higher class of devotees. By the will of
the Supreme Lord a flow of knowledge may come down in the
Vaiß√ava, but even he may not be aware of its meaning. Such is
possible, he may or may not know, vyåso vetti na vetti vå.

Çrîla Çrîdhara Mahåråja has related an incident in this regard that

once while Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura was delivering a
lecture, an especially high flow of Gau∂îya conception came down in
him. While speaking very intensely Sarasvatî ˇhåkura gestured to Çrîla
Çrîdhara Mahåråja to write it down. Sarasvatî ˇhåkura continued to
speak for some time but there was no pencil available. When Sarasvatî
ˇhåkura stopped speaking he turned to Çrîla Çrîdhara Mahåråja and
eagerly inquired, “Did you get it, did you get it?!” Çrîdhara Mahåråja
replied that there was no pen or pencil available to which Sarasvatî
ˇhåkura replied, “Just see, gobar Ga√eça.”

Çrîdhara Mahåråja relates this incident in his own words.

“What I told you, it is not under my command. It is

coming from above me. I also once heard Prabhupåda say

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such. From V®ndåvana he came to Prayåga. I also went with

him, and we were invited, and went to a big man’s place
there, and such beautiful, new things came out, that I was
feeling very much disturbance that I cannot note them. So
much so, that I could not attend his lectures also deeply.
Only I felt much disturbance to get pen and paper. Then, I
felt very much uneasiness, because I could not mark those
words. Then I came out, and Guru Mahåråja told, his
word was to me —he was gobar Ga√eça. That is Ga√eçå
made of gobar. Gobar means cow-dung. Ga√eça composed
of gobar. He could not know these things, these thoughts
that came. Even I felt the necessity of going through these
things, these ideas afterwards.”

“That person to whose house he (Bhaktisiddhånta)

went to visit, was technically known as that section who
worship satyam. Then what is the conception of satya?
Mahåprabhu, and Rådhå-Govinda, Navadvîpa, that is
the highest conception of satya. Satya is not an abstract
conception of rules of some transcendental type. Satya
is not such. What is the relation of K®ß√a and this satya?
That he was to explain. And he told us that the thoughts
that came at that time, he also wants to see it, what an
inspiration, what was revealed in his heart at that time.
He wanted to see. That was unknown to him. He said
like that. He told us like that. That they are stranger to
me, but they passed through me, and I want to see.”

“I (Çrîdhara Mahåråja) was very much mortified that I

could not know them, and at the same time, I had some
inner satisfaction that I could appreciate those finer
points. Those extraordinary higher points that were

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delivered then, I was very much disturbed that I could

not know them. So, I had the capacity of appreciating
the highness, of those higher sentiments, that was my
satisfaction. There is some inner element in me that can
appreciate so much high ideas, our Guru Mahåråja also
wants to have them to consult a second time. That was
my satisfaction, and at the same time, I was mourning all
through, that I could not keep it for the public. And what
our Guru Mahåråja wanted to do, I also wanted to keep
them again, to pass through me. So, we are instruments. It
is the higher property. It may not stay in a particular plane
always. By our negotiation, it may care to come down
and to particular persons. This is very rarely to be found,
few and far between. Gaura Haribol. That is, in other
words, it is the wealth, it is the property of our gurudeva,
and not ours. That should be our understanding, pujala
råga-påtha gaurava bha∫ge.”

We find a similar narration by Çrîla Çrîdhara Mahåråja, describing

another such incident to Pradyumna Prabhu on November 11,
1978 as follows:

“Sometimes the agent may not know what things are

passing through this arrangement. Vyåso vetti na vetti vå.
But it is passing through Vyåsa. It is ta†asthå-vicåra. That
is Absolute. From the Absolute standpoint, this has been
told like that, even Vyåsa may not know, but things may
come through Vyåsa to grace others. This is possible
sometimes. But still we must not admit so easily that
Vyåsa does not know. We don’t admit. I told it once to
my Guru Mahåråja.’

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“I had composed a Sanskrit çloka about Bhaktivinoda

ˇhåkura, Guru Mahåråja was very much pleased with
that. In Darjeeling I just showed him, that I have written
this poem about Bhaktivinoda. He saw it. At that time
one Mahåråja was like his clerk. He, Prabhupåda,
dictated and the Mahåråja used to write letters. The
Mahåråja was attendant for letter writing. But one
letter came from Vana Mahåråja from England with
something.

Then Prabhupåda told “who has supplied this to Vana

Mahåråja?” The Mahåråja said, “Prabhupåda, you
yourself have written this news to him.” “No, no, no. I
never wrote this to Vana Mahåråja,” replied Prabhupåda.
Then Mahåråja humbly took it, “I wrote and you dictated,
I remember. You were giving this news to him.” “No, I
don’t remember” Prabhupåda replied. Then I spoke, “vyåso
vetti na vetti vå.” I just remarked at the time, that “vyåso
vetti na vetti vå.”

The narratives related above certainly give us an intimate

look into the higher conception of guru-tattva via the
life and teachings of such an exulted personality as Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura and his disciples. The pure
devotee is always attentive to the will of the Supreme Lord,
but everything that can be known is not always knowable to
the devotee. K®ß√a is an autocrat and according to His wish
something may come down to the heart of a devotee in the
form of divine revelation, that which even the devotee is not
aware of. This is what is shown to us by the higher thinking
devotees.

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While commenting on the tenth canto of Çrîmad Bhågavatam,

Çrîpåda Madhvåcårya did not like to comment on the portion
known as Brahmå-vimohana-lîlå (the illusion of Brahmå).
Madhva could not accommodate that Brahmå, the original
guru of our sampradaya, could be in illusion. Madhvåcårya
could not accept that Brahmå did not know everything. But
Çrî Caitanya Mahåprabhu accepted everything in Bhågavatam
in-toto.

The following is stated in this regard by Çrîla Çrîdhara Mahåråja

in The Loving Search for the Lost Servant, page 50:

“Although Brahmå and the other gods and gurus and the
givers of many çåstras may have given some description
of His pastimes, we shall have to realize that K®ß√a’s
pastimes are not bound by their descriptions. K®ß√a is
not confined within a cage.’

“So for this reason, Çrî Caitanya Mahåprabhu did not

hesitate to give a description of the bewilderment of
Brahma (Brahmå-vimohana-lîlå). Brahmå was bewildered
in k®ß√a-lîlå in V®ndåvana, and again when Brahmå went
to have an interview with K®ß√a in Dvårakå, we find the
same condition. The boundary of the sweet will of the
infinite is such that anything can be accommodated there,
and even Lord Brahmå, the creator of the universe, can
be perplexed by K®ß√a.’

“All these pastimes are like so many lighthouses showing

us which way to go. Brahmå is our guru, but he was
bewildered by K®ß√a. And Vedavyåsa, the universal guru,
was also chastised by Nårada. Nårada was put to the test

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many times. All these examples are showing us the way.

They are pointing out the direction.”

Omniscience is a quality of the Supreme Lord and not the quality

of the jîva soul or even of the guru. The Supreme Lord has a total
of sixty-four transcendental qualities. The jîva souls, however,
have only fifty of those qualities found in the Supreme Lord and
only manifest those qualities in a minute quantity (omniscience
is not listed among these fifty qualities).

Above these fifty qualities the Supreme Lord has five more
qualities that sometimes partially manifest in personalities like
Lord Çiva. These transcendental qualities are: (1) changeless; (2)
all-cognizant; (3) ever-fresh; (4) sac-cid-ånanda (possessing an
eternal blissful body); and (5) possessing all mystic perfection.

‘All-cognizant’ means to know everything or to be omniscient

(possess omniscience). According to Çrîla Rüpa Gosvåmî this is a
quality that even the perfected jîva souls do not have. Only K®ß√a
is fully omniscient. Only K®ß√a (God) knows everything.

Additionally, it may be mentioned that according to Webster’s

Thesaurus some synonyms for omniscience are as follows: God;
the Creator; the Almighty; the Supreme Being; our Heavenly
Father; the Lord; and Allah. None of these synonyms however
are applicable to a pure devotee, the guru, or the åcårya. So our
conclusion is obvious: omniscience is a quality of the Supreme
Lord and not a quality of the pure devotee, the guru, or the
åcårya.

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 Sr idhar a Deva Gosva mi

Devotee: There has been some discussion on the use of the

honorific title ‘Deva’ as in the name of Çrîla B. R. Çrîdhara Deva
Gosvåmî Mahåråja to the extent that some parties say that it is
appropriate while others say that it is not. Could you please say
something that would shed some light on this topic?

Narasi∫gha Mahåråja: According to the tradition of the Gau∂îya

sampradåya we cannot find fault with the honorific title Deva,
as used to address an extremely advanced and revered Vaiß√ava
such as Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja.

The name Çrîla Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja

was printed on the cover of and in many books of Çrîla Çrîdhara
Mahåråja, such as Bhagavad-gîtå, Bhakti-rasåm®ta-sindhu, Çrî
Kîrtana-mañjußa, Prema-dhåma-deva Stotram, Çrî Guru and His
Grace, Search for Çrî K®ß√a, Reality the Beautiful, The Golden
Volcano of Divine Love, Loving Search for the Lost Servant, Sermons
from the Guardian of Devotion, and more. Furthermore, the name
Çrîdhara Deva Gosvåmî was engraved in the nåtha-mandira of
Çrî Caitanya Sarasvåta Ma†ha in 1976. All this was done in the

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lifetime of Çrîla Çrîdhara Mahåråja and was approved by him.

So to say, as some persons have said, that the suffix deva is an
insult to a great åcårya, such as Çrîla Çrîdhara Mahåråja, has no
real basis and is obviously false.

The root of the word deva is diva, meaning lustrous or shining

brightly. Another meaning is to play or to sport. The suffix
deva in fact is quite common in the Gau∂îya sampradåya and
is used in such names of the Supreme Lord and His devotees
as Govindadeva, Baladeva, Gaurå∫gadeva, Purußottamadeva,
Çukadeva, and Gurudeva, etc.

As a prefix, deva has also been in use among the bråhma√a

community in India for many centuries to designate a person with
divine characteristics —in the case of Çrîla Çrîdhara Mahåråja—
divine characteristics and especially, divine intelligence. So either
as a prefix or a suffix, the use of the title deva may be considered
appropriate.

Another example of the use of the word ‘deva’ is found in the guru-
pra√åma prayer to our Guru Mahåråja, Çrîla A. C. Bhaktivedånta
Svåmî Prabhupåda. There it is written, ‘namaste sårasvate deve.’
Here the words ‘sarasvatî’ and ‘deva’ are joined together under
the Sanskrit rule of grammar known as samåsa. Thus ‘deva’
becomes ‘deve,’ ‘sarasvatî’ becomes ‘sårasvate’ and the first ‘a’ in
‘sårasvate’ becomes long. Thus the meaning of ‘namaste sårasvate
deve’ means, ‘I offer my respects unto he who belongs to, or is a
servant of ‘Sarasvatî-deva.’

The pra√åma prayer, ‘namaste sårasvate deve’ was written personally

by our Guru Mahåråja for his disciples to chant. So at least for
those who profess to be followers of Çrîla A. C. Bhaktivedånta

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Svåmî Prabhupåda, the use of the word ‘deva’ in glorifying one’s

guru may be deemed appropriate.

Both the Gau∂îya tradition and the Sanskrit rules of grammar

harmonize and support the use of the word deva as an honorific
title for great Vaiß√avas and saintly persons. Indeed, even the
Supreme Lord Himself is known as deva, so how can it be a
demeaning title?

Some will say that deva refers to the demigods, but to such
persons we say, K®ß√a is the deva of such devas —‘deva-deva
jagatpate’— K®ß√a is the God of Gods.

In the Kåma-gåyatrî we find, ‘kåma-devåya vidmahe.’ In the

Dåmodara-gåyatrî we find, ‘tanno deva˙ pracodayåt’ and in the
Gadådhara-gåyatrî we also find ‘tanno deva˙ pracodayåt’. In each of
these instances deva indicates the Supreme Lord or His Internal
Energy (as in the case of Gadådhara Pa√∂ita).

In Caitanya-lîlå Gadådhara Pa√∂ita represents the guru-tattva for

those devotees following in the mådhurya-rasa. This is another
bona-fide reason why Çrîla B. R. Çrîdhara Mahåråja may be
addressed as Deva because he has revealed the hidden treasure
of mådhurya-bhåva (parakîya-rasa) in Bhagavad-gîtå (Chapter
10, Verses 9 & 10) and also he has revealed Rådhå-dåsyam (the
service of Çrî Rådhå) in the heart of Gåyatrî-mantra (Gåyatrî
Nigü∂hårtha).

In the Brahma-gåyatrî we find the words, ‘bhargo devasya dhîmahi.’

Çrîla Çrîdhara Mahåråja has given the meaning, “Bhargo represents
Mahåbhåva (Çrîmatî Rådhårå√î) the predominated Moiety, and
Deva, K®ß√a, is Rasaråja, the predominating Moiety. Deva

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means ‘who is beautiful and playful,’ that is, K®ß√a Reality the
Beautiful. He is not a non-differentiated substance, but is full of
lîlå, pastimes. Deva means pastimes and beauty combined, and
this means K®ß√a.”

So we may understand the word deva to mean one who reveals

wonderful pastimes of love, K®ß√a. Since Çrîla B. R. Çrîdhara
Deva Gosvåmî Mahåråja is that divine personality who has
disclosed the hidden wealth of the Brahma-gåyatrî, revealing that
ultimately Gåyatrî worships Çrîmatî Rådhårå√î, he is therefore
highly qualified to be honored with the title Deva. This is most
appropriate.

One who is expert in revealing the inner-most plane of the domain

of the Lords confidential pastimes, as is condensed in Gåyatrî, is
certainly worthy of such a title as Deva. Not only is his purport
of Gåyatrî taking us to K®ß√a’s lîlå but Çrîla Çrîdhara Mahåråja
has also concisely manifest Çrî Caitanya Mahaprabhu’s divine lîlå
in his Sanskrit composition, Prema-dhama-deva Stotram.

Çrîla Çrîdhara Mahåråja has begun Prema-dhåma-deva Stotram with

the words, ‘deva-siddha-mukta-yukta-bhakta-v®nda-vanditaµ’ and
he has sung in each of the seventy verses, ‘prema-dhåma-devam-
eva-naumi gaura-sundaram.’ Çrîla Çrîdhara Mahåråja is therefore
recognized as Deva because he has expertly sung the glories of
the Supreme Lord, the Golden avatåra, Çrî Caitanyadeva.

These are a few of the reasons why the title Deva is appropriate in
the case of Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja, but still
some persons may not be satisfied with the above. Therefore, we
requested one of our sannyåsîs to go to Navadvîpa-dhåma to speak
with Çrîpåda Govinda Mahåråja, the successor of Çrîla Çrîdhara

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Mahåråja and to ask him about the use of Deva in Çrîla Çrîdhara
Mahåråja’s name. Çrîpåda Govinda Mahåråja commented that in
the last years of Çrîla Çrîdhara Mahåråja’s life that he used to sign
letters and other papers as Çrîdhara Deva Gosvåmî.

So, either from the ontological point of view or from the practical
point of view, it seems that Deva is an appropriate title for Çrîla
Çrîdhara Mahåråja, used and approved by him personally.

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 Nit yananda Avadhuta

Devotee: It has been stated by some persons who claim to follow

the pure line of devotion presented by Çrîla Prabhupåda Sarasvatî
ˇhåkura, that Çrî Nityånanda Prabhu was a sannyåsî who later
gave up His sannyåsa and married the two daughters of Sürya-
vipra. Is this a fact?

Narasi∫gha Mahåråja: No, this is not a fact. This is an idea that is

commonly put forth by the sahajiyås and some båbåjî communities.
But it is not a fact. This concocted idea has not been accepted
by Çrîla Sarasvatî ˇhåkura or his followers. One who says that
Çrî Nityånanda Prabhu gave up sannyåsa is an offender to the
Supreme Lord. At least it must be concluded that such a person
is a victim of a poor fund of knowledge.

An attempt has been made to substantiate that Çrî Nityånanda

Prabhu was formerly a sannyåsî by quoting from Çrîla V®ndåvana
Dåsa ˇhåkura’s Çrî Caitanya-bhågavata, wherein the following
verses are found.

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kothåya thåkila da√∂a kothå kama√∂alu

kothå vå vasana gela nåhi ådi-müla

“Where was His da√∂a, where was His water-pot, and

where were His clothes? Nothing remained with Him.”
(Caitanya-bhågavata, Madhya 5.62)

katho råtre nityånanda hu∫kåra kariyå

nija-da√∂a-kama√∂alu phelilå bhå∫giyå

“In the dead of night, Nityånanda roared loudly and broke His
da√∂a and water-pot.” (Caitanya-bhågavata, Madhya 5.67)

The references here to daöa and kamaöalu are enough to

convince the sahajiyås that Çrî Nityånanda Prabhu was previously
an initiated sannyåsî. Some sahajiyås are even of the opinion that
Çrî Nityånanda Prabhu was a sannyåsî disciple of Çrî Lakßmîpati
Tîrtha, but there is no evidence for this whatsoever. In this regard,
Çrîla Sarasvatî ˇhåkura has stated in his purports to the above
verses that the daöa and kamaöalu are not only symbols of the
sannyåsa-åçrama, they are also used by brahmacårîs. The brahmacårî
da√∂a is made from either khadira, palåça or bamboo and when
an upakurva√a-brahmacårî decides to enter householder life, he
discards the da√∂a. This is exactly what Lord Nityånanda did.

Some persons are of the opinion that Çrî Nityånanda Prabhu held
the sannyåsa title Ånanda, but according to the Sattvata-saµhitå,
Ånanda is not one of the 108 names of a sannyåsî. Ånanda is
sometimes used by the Advaitin section as a name (such as
Prakåçånanda, Svarüpånanda, Brahmånanda etc), but their actual
sannyåsa title is one of the daça-nåmî; Tîrtha, Åçrama, Vana,
Åra√ya, Parvata, Giri, Sågara, Sarasvatî, Bhåratî and Purî.

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Further evidence to suggest that Çrî Nityånanda Prabhu was a

brahmacårî and not a sannyåsî is given in Çrîla Sarasvatî ˇhåkura’s
commentary to verse 9 of the fifth chapter in the Madhya-khaöa
of Caitanya-bhågavata as follows:

“Jagad-guru Çrî Nityånanda Prabhu was a brahmacårî disciple

of Parivråjakåcårya Çrî Lakßmîpati Tîrtha, who enacted the
pastimes of subordination to the Çrî Madhva sampradåya.
We find His brahmacårî name was Çrî Nityånanda Svarüpa.
From ancient times brahmacårî disciples of Tîrtha and
Åçrama sannyåsîs have been addressed as Svarüpa.”

Again, Çrîla Prabhupåda Sarasvatî ˇhåkura writes:

“The brahmacårî name of Nityånanda Prabhu was

Svarüpa. Since Svarüpa is the brahmacårî name of a Tîrtha
sannyåsî’s disciple, some people consider Him to be a
follower of Lakßmîpati Tîrtha rather than a follower of
Mådhavendra Purî.” (Purport to Cb. Madhya 5.67)

The revered Guardian of Devotion Oµ Viß√upåda Çrîmad

Bhakti Rakßaka Çrîdhara Deva Gosvåmî Mahåråja comments
on this topic:

“Nityånanda was not a sannyåsî, he was a brahmacårî.

He performed Vyåsa-püjå in Çrîvåså∫gana. There some
say that He was a sannyåsî, but there He had no special
garment either for sannyåsî or brahmacårî. He was very
independent spirit.” (Conversation 81.09.23)

“That Nityånanda was a sannyåsî, it is not a proved fact.

The Nityånanda, this is Ånanda, this indicates the affix

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added to brahmacårî. Ånanda, Svarüpa, Prakåça, all these

types of brahmacårî. Ånanda, a name also in the sannyåsî
we find, but no other title. Ånanda is a part of the name
but title, no title of Nityånanda. And also no mention who
was the sannyåsa-guru of Nityånanda. But dîkßå-guru of
Nityånanda is Mådhavendra Purî, it is known. Avadhüta
does not mean who is sannyåsî. Avadhüta means who is
not very particular of his external practices and sometimes
commits something wrong which should not be committed,
should not be practiced. When lower practices are seen
in connection with the high-leveled person then they are
considered as avadhüta. He is above that but his practices are
of lower nature. Ava means lower; dhüta - that also he can
either remove or he can purify.” (Conversation 82.02.06)

Furthermore, Çrîla V®ndåvana Dåsa ˇhåkura himself is of the

opinion that Nityånanda was not a sannyåsî and has written:

kibå yati nityånanda kibå bhakta jñånî

yå’ra yena mata icchå nå bolaye keni

“Some may consider Nityånanda to be a sannyåsî. Others

may consider Him to be a devotee or a jñånî. They may
say whatever they like.” (Cb. Ådi 9.223)

Another so-called evidence used to try to establish that Çrî

Nityånanda Prabhu took sannyåsa is found in Caitanya-bhågavata,
Madhya 13.15.19:

åjñå çire kari’ nityånanda-haridåsa

tatakßa√e calilena pathe åsi håsa

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dohåna sannyåsî-veça-yåna yåra ghare

åthevyathe åsi’ bhikßå-nimatra√a kare

“Taking the order of Çrî Caitanya upon their heads,

Nityånanda and Haridåsa immediately went out, laughing
together in a happy mood. Wherever they went to beg,
the householders would extend invitations to them as
they were both dressed in the robes of sannyåsîs.”

If we are to take it that the above verse proves that Nitåi was
a sannyåsî, then following such logic we must also believe
that ˇhåkura Haridåsa was a sannyåsî! Actually, neither were
sannyåsîs.

Due to the social etiquette of that time, it would have been

unthinkable for a Muslim such as Haridåsa to take the vows
of sannyåsa, since only those born in bråhma√a families could
formally take to the renounced order of life. Simply because they
were dressed as mendicants does not necessarily mean that they
had actually accepted sannyåsa. This type of unorthodox behavior
was common with Çrî Nityånanda Avadhüta and on that day he
had dragged Haridasa ˇhåkura into His plot.

If indeed Çrî Nityånanda Prabhu had formally taken sannyåsa,

why is there no mention of such an important event in any
Gau∂îya literature? Why is there no mention of his sannyåsa-
guru?

Apart from the fact that the idea for the sannyåsa of Çrî
Nityånanda Prabhu is not supported by any bona-fide åcårya
in the Gau∂îya sampradåya, it is also not in line with the divine

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character of Çrî Caitanya Mahaprabhu that He would have

permitted Çrî Nityånanda Prabhu to give up his sannyåsa or
associated with Him if He had done so.

It is well known that Çrî Caitanyadeva strictly adhered to the

principles of sannyåsa-dharma. His strictness as a sannyåsî
was exhibited in the pastime of His chastisement of Cho†a
Haridåsa, who committed suicide because of a small breach
of sannyåsa-dharma. So why then would Mahåprabhu turn
around and associate with Çrî Nityånanda Prabhu if he
was a fallen sannyåsî? Mahåprabhu Himself has stated the
following:

prabhu kahe ‘vairågî kare prak®ti sambhåßa√a

dekhite nå påro∫ åmi tåhåra vadana’

“The Lord said, I cannot tolerate seeing the face of a

person who has accepted the renounced order of life
but who still talks intimately with a woman.’” (Cc.
Antya 2.117)

kßudra-jîva saba marka†a-vairågya kariyå

indriya caråñå bule ‘prak®ti’ sambhåßiyå

“There are many persons with little in their possession

who accept the renounced order of life like monkeys.
They go here and there engaging in sense gratification and
speaking intimately with women.” (Cc. Antya, 2.120)

prabhu kahe — ‘mora vaça nahe mora mana

prak®ti-sambhåßî vairågî nå kare darçana’

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“The Lord said, ‘My mind is not under My control. It

does not like to see anyone in the renounced order who
talks intimately with women.’” (Cc. Antya 2.124)

Claiming to be a follower of Çrî Caitanyadeva or a follower of

Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, and in the same breath,
claim that Çrî Nityånanda Prabhu was a fallen sannyåsî is totally
absurd.

Çrîla Sarasvatî ˇhåkura came to re-establish the system of daivi-

var√åçrama, in particular to re-introduce trida√∂i-sannyåsa in the
Gau∂îya line for the purpose of preaching love of God. But those
persons who oppose Sarasvati ˇhåkura have tried to minimize
his contribution by creating false stories to show that even Çrî
Nityånanda Prabhu gave up His sannyåsa. One important point
that the sahajiyås conveniently overlook is that in order to preach
love of God, Çrî Caitanyadeva Himself accepted sannyåsa.

In order to attain the mercy of Çrî Caitanyadeva, one must first beg
for the mercy of Çrî Nityånanda Prabhu. If one concocts imaginary
proofs that simply degrade the position of Çrî Nityånanda
Prabhu, then such a person is truly most unfortunate.

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 Hear ing
from a R asik acarya

Devotee: Is it true that to make advancement in K®ß√a

consciousness one should hear from a rasikåcårya (a spiritual
master advanced in relishing mellows of pure devotion) on the
level of Çrîla Viçvanåtha Cakravartî ˇhåkura?

Narasi∫gha Mahåråja: One who has lived in either V®ndåvana

or Navadvîpa for some time knows that the sahajiyå section is
quite fond of this sort of explanation. But such emphasis is not
entirely fact.

åcåryera mata yei, sei mata såra

tå∫ra åjñå la∫ghi’ cale, sei ta’ asåra

“The order of the spiritual master is the active principle in

spiritual life. Anyone who disobeys the order of the spiritual
master immediately becomes useless.” (Cc. Ådi 12.10)

Devotees who know the science of K®ß√a consciousness have

accepted the above verse as conclusive. This verse states the active
principle in spiritual life, the key to spiritual advancement. If one

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pleases the spiritual master, then one very quickly advances in

K®ß√a consciousness, but if one displeases the spiritual master by
neglecting his order, then one becomes asåra or useless.

Çrîla Viçvanåtha Cakravarti ˇhåkura in his commentary on

Bhagavad-gîtå 2.41, states that it is the duty of a disciple to strictly
follow the orders of his spiritual master.

Çrî Viçvanåtha writes as follows:

“The instructions that my gurudeva has given me about

çrava√am, kîrtanam, smara√am, påda-sevanam, etc. of Çrî
Bhagavån are my very sådhana, my very sådhya and my very
life. I am unable to relinquish them in either the sådhana
stage or in sådhya. My single desire and only engagement
is to follow them. Besides this, I have no other desire or
engagement, even in my dreams. There is no loss for me,
whether by following these instructions I attain happiness
or misery, or whether my material life is destroyed or not.”
(Bhagavad-gîtå, published by Gau∂îya Vedånta Samiti)

This is the open secret of success for advancement in spiritual life.

One must have firm faith in the orders of the spiritual master and
follow his orders wholeheartedly. The Vedas also confirm:

yasya deve parå bhaktir yathå deve tathå gurau

tasyaite kathitå hy-arthå˙ prakåçante mahåtmana˙

“To one who has staunch faith in the words of the

spiritual master and the words of the Supreme Personality
of Godhead, the secret of success in Vedic knowledge is
revealed.” (Svetåçvatara Upanißad 6.23)

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It appears that many devotees are now confused about the process
of advancement in K®ß√a consciousness and think that simply
by hearing råsa-lîlå from a ‘rasika-guru’ that all their troubles
will vanish. Perhaps this is an attractive proposal for those
who are merely sentiment mongers, but the serious candidate
in K®ß√a consciousness should know that sooner or later such
discussion of råsa-lîlå in an unqualified assembly certainly leads
to sahajiyåism.

To support their claims of righteousness in hearing råsa-lîlå, the

rasika-gurus of the sentiment-mongers like to quote the following
Bhågavatam verse in support of their speculation:

vikrî∂itaµ vraja-vadhübhir idaµ ca viß√o˙

çraddhånvito’nuç®√uyåd atha var√ayed ya˙
bhaktiµ paraµ bhagavati pratilabhya kåmaµ
h®d-rogam åçv-apahinoty acire√a dhîra˙

“A transcendentally sober person who, with faith and

love continuously hears from a realized soul about the
activities of Lord K®ß√a in His råsa-dance with the
gopîs, or one who describes such activities, can attain
full transcendental devotional service at the lotus feet of
the Supreme Personality of Godhead. Thus lusty material
desires, which are the heart disease of all materialistic
persons, are for him quickly and completely vanquished.”
(Bhåg. 10.33.42)

While commenting on this verse in his Anubhåßya commentary

of Caitanya-caritåm®ta, Antya 5.45, Çrîla Bhaktisiddhånta
Sarasvatî ˇhåkura has mentioned that dhîra˙ means to come
to the stage of controlling the six senses (ßa∂-vega-jayî ).

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Bhaktisiddhånta Sarasvatî ˇhåkura also says that anuç®√uyåt

means hearing continuously from the lips of Çrî guru without
interruption and not being obstructed by the intervention of
material conceptions. It is the opinion of our most revered
Guardians that not being obstructed by intervention of material
conceptions means that one has come to the stage of anartha-
niv®tti.

Similarly, according to our çîkßå-guru, Çrîla B. R. Çrîdhara

Mahåråja, Jîva Gosvåmî’s conception of dhîra˙ is the same as
that of Sarasvatî ˇhåkura.

“In his writings, Çrîla Jîva Gosvåmî has laid stress on

the word dhîra˙, meaning ‘self-controlled’. To hear
these elevated subjects, one must enter into the culture
of sense-control, otherwise he will be destroyed.” (The
Hidden Treasure of the Sweet Absolute, commentary to
verse 10.10)

In this same line of thought Çrîla B. P. Purî Gosvåmî Mahåråja

explains the teachings of Sarasvatî ˇhåkura as follows:

“In Çrîla Viçvanåtha Cakravartî ˇhåkura’s commentary to the

above verse from the råsa-lîlå, (vikrî∂itaµ vraja-vadhübhir idaµ ca
viß√o˙) it is written:

ata eva çraddhånvita iti çåstråviçvasinaµ

nåmåparådhimaµ premåpi nå∫gîkarotîti bhåvah…
ayaµ çrî-råsa˙ çrîr api nåpa yam

çåstra-buddhi-vivekådyair api durgamam îkßyate

gopînåµ råsa-vartmedaµ tåsåm anugatîr vinå

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The word çraddhånvita˙ indicates that ecstatic love for K®ß√a

does not come to those who do not believe the scriptures or
who persist in committing offenses against the Holy Name.
And even Lakßmî cannot enter into this råsa dance. Without
exclusively following in the footsteps of the gopîs, even those
who believe in the scriptures and the very intelligent cannot
enter onto this most difficult path of sacred rapture chalked
out by the gopîs. For this reason, our most revered Çrîla
Prabhupåda never approved of open discussion by the
unqualified of the divine rasa, which is beyond the attainment
of even Brahmå, Viß√u and Çiva, and always gave priority to
the chanting of the Holy Name.

The unique characteristic of Çrîla Prabhupåda’s preaching

was that even though he often spoke about the highest realms
of devotional perfection, he always took care that none of
his disciples got ahead of themselves and skipped necessary
intermediate steps in the stage of practice to engage in
anadhikåra-carcå (discussion of matters for which one is not
qualified)… If one attempts the cultivation of råga-mårga
prior to gaining the proper qualifications for such a practice
and at the same time pays less attention to the chanting of the
Holy Names, he is like a person who tries to pick the fruit
without climbing the tree. He will only get the damaged fruit
that has fallen to the ground. Prabhupåda characterized those
who engaged in such anadhikåra-carcå as pråk®ta-sahajiyås and
rebuked them for their entering into realms for which they
were not qualified…” (Of Love and Separation, Chapter 3)

When Lord K®ß√a kills a demon, that demon immediately

attains liberation and whenever K®ß√a performs His pastimes
of love, the perverted form of love, namely lust in the heart

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of the living entity, is also vanquished. Yet hearing the råsa-

lîlå of K®ß√a and His intimate love affairs with the gopîs is
not recommended as a method of practice (sådhana) for the
neophyte devotees.

K®ß√a killed many demons before He manifested His pastimes of

love with the gopîs. According to Çrîla Bhaktivinoda ˇhåkura, the
demons killed by K®ß√a represent various demoniac tendencies
in the hearts of the living entities. T®nåvarta represented the
personification of argument; Vatsåsura represented the form
of boyhood offenses; Bakåsura represented the personification
of cheating religion; Aghåsura represented the form of cruelty;
Dhenukåsura represented the ass of blunt judgment; Kåliya
represented the personification of malice and Pralambåsura
represented the personification of impersonalism. All these
demons were killed by K®ß√a. Therefore, one should first rid
one’s heart of those demoniac tendencies before attempting to
hear the love affairs (råsa-lîlå) of Rådhå and K®ß√a. This is only
logical.

Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda has mentioned in

his Bhågavatam commentary (2.2.12) that unless one is freed
from material sex desire, one should not read or hear topics
past the second canto of Bhågavatam. Çrîla Prabhupåda writes
as follows:

“So purification means getting free gradually from

sex desire, and this is attained by meditation on the
person of the Lord as described herein, beginning
from the feet. One should not try to go upwards
artificially without seeing for himself how much he

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has been released from the sex desire. The smiling face
of the Lord is the Tenth Canto of Çrîmad Bhågavatam,
and there are many upstarts who at once try to begin
with the Tenth Canto and especially with the five
chapters that delineate the råsa-lîlå of the Lord. This
is certainly improper. By such improper study or
hearing of Bhågavatam, the material opportunists have
played havoc by indulgence in sex life in the name of
Bhågavatam. This vilification of Bhågavatam is rendered
by the acts of the so-called devotees; one should be
free from all kinds of sex desire before he tries to
make a show of recital of Bhågavatam. Çrî Viçvanåtha
Cakravartî ˇhåkura clearly defines the meaning of
purification here as cessation from sex indulgence.
He says, yathå yathå dhis ca sudhyati vißaya-lampatyam
tyajati, tathå tathå dharayed iti citta-çuddhi-taratamyenaiva
dhyåna-taratamyam uktam.”

“And as one gets free from the intoxication of sex

indulgence by purification of intelligence, one should
step forward for the next meditation, or in other words,
the progress of meditation on the different limbs of the
transcendental body of the Lord should be enhanced in
proportion to the progress of purification of the heart.
The conclusion is that those who are still entrapped
by sex indulgence should never progress to meditation
above the feet of the Lord; therefore recital of Çrîmad
Bhågavatam by them should be restricted to the First and
Second Cantos of the great literature. One must complete
the purification process by assimilating the contents of
the first nine cantos. Then one should be admitted into
the realm of the Tenth Canto of Çrîmad Bhågavatam.”

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It was also related to us by Çrîla B. P. Purî Gosvåmî Mahåråja,

that his Guru Mahåråja, Çrîla Bhaktisiddhånta Sarasvatî
ˇhåkura, was very strict about reading or hearing even the
baby pastimes of K®ß√a, what to speak of reading or hearing
the amorous pastimes of the Lord with the gopîs . Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura never recommended such
as a method of practice. Therefore, we find that the disciples
of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura never indulged in
such matters in the course of their preaching activities. Higher
topics were always reserved for the most qualified devotees of
the Lord. The pastimes of Rådhå-K®ß√a were never taken to
the public or to the ears of the neophyte devotees.

There is actually no difference between purely chanting Hare

K®ß√a and the pastimes of Rådhå-K®ß√a save and except that
chanting the Holy Name is the safer position. Therefore it is
advised that one should hear the Holy Name of K®ß√a. Çrîla B. P.
Purî Gosvåmî Mahåråja was also fond of saying, “Take full shelter
of the Holy Name of K®ß√a and there will be less commotion
and more promotion.”

Just consider. If while still subject to sex desire one tries to hear
the pastimes of Rådhå and K®ß√a, but fails to control the mind
and at that point allows some unwholesome thought to enter,
then a great offense will be committed. We have heard from
Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja that when such
an offense is committed against the lîlå of the Supreme Lord,
the guardians of that plane will take note and the offender may
be barred from entering there forever. Certainly this should be
taken very seriously. To save us from such an unfortunate end,

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the recommended process to achieve purification is k®ß√a-kîrtana,

chanting the Holy Name and not smara√am, the process of
remembrance of lîlås.

The Çrîmad Bhågavatam, Çrîla Jîva Gosvåmî, K®ß√adåsa Kaviråja

Gosvåmî, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, our Guru
Mahåråja and many other stalwarts have all given stress to kîrtana
as the most effective process for this age.

kaler doßa-nidhe råjan asti hy-eko mahån guna˙

kîrtanåd eva k®ß√asya mukta-sa∫ga˙ paraµ vrajet

“The age of Kali, the repository of all evils, has but one
glorious characteristic; in this age, those who simply
chant the Holy Name of K®ß√a are liberated and reach
the Supreme Lord.” (Bhåg. 12.3.51)

nåma-sa∫kîrtanam yasya, sarva-påpa-pranåçanam

pra√åmo du˙kha-samanas, tam nåmami hariµ param

“K®ß√a’s Holy Name can relieve us from all undesirable

sinfulness, all filthy characteristics, and all miseries. Let
us all bow down to Him.” (Bhåg. 12.13.23)

bhajanera madhye çre߆ha nava-vidhå bhakti

k®ß√a-prema. ‘k®ß√a’ dite dhare mahå-çakti
tåra madhye sarva-çre߆ha nåma-sa∫kîrtana
niraparådhe nåma laile påya prema-dhana

“Of all forms of divine service, nine forms are

superior, which with great potency bestow upon

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devotees love of K®ß√a, and their personal relationship

with Him; and of the nine, the best is nåma-sa∫kîrtana,
the congregational chanting of the Holy Name. By
offencelessly taking the Holy Name, the treasure of
love for the Lord is attained.” (Cc. Antya 4.70-71)

Not only is the process of kîrtana recommended by çåstra (scripture),

all other forms of devotional practice are subservient to kîrtana.

yadyåpy anya bhakti˙ kalau karttavya

tadå kîrtana-akhya-bhakti-samyogenaiva

“In the Kali-yuga, of the nine basic forms of devotional

practices, the forms other than kîrtana certainly should
be practiced, but they must be conducted subserviently
to kîrtana.” (Bhakti-sandarbha, sa∫khya 273)

It may be argued that unless the Holy Name is chanted purely

it will not have any effect, whereas the pastimes of the Lord
are immediately relishable and purifying. But this is a faulty
argument. Even before the Holy Name is chanted purely it has
a purifying effect. Nåmåbhasa is the stage of chanting before
çuddha-nåma (pure chanting) is reached. Continuous chanting
during the stage of nåmåbhasa gradually gives us promotion to
çuddha-nåma.

The pastimes of the Supreme Lord are supra-mundane and cannot

be understood or relished by the mundane mind and senses which
are covered with lust. Thinking of Rådhå and K®ß√a when one is
still a conditioned soul, what to speak of when one is suffering
from sex desire, is more or less a dreamy thing. That is to say that

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such so-called neophyte meditation has no actual touch with the

plane of reality in which Rådhå and K®ß√a are situated. In other
words, coming in contact with the lîlå of Rådhå and K®ß√a is not
a thing of this world. One must cross many lower planes before
coming to the transcendental platform.

upajiyå bå∂e latå ‘brahmå√de’ bhedi’ yåya

‘virajå’ brahma-loka’ bhedi’ para-vyoma’ påya
tabe yåya tad upari ‘goloka-v®ndåvana’
k®ß√a-cara√a’-kalpa-v®kße kare åroha√a

“The creeper of devotion is born, and grows to pierce

the wall of the universe. It crosses the Virajå River and
the Brahman plane, and reaches to the Vaikuàha plane.
Then it grows further up to Goloka V®ndåvana, finally
reaching to embrace the wish-yielding tree of K®ß√a’s
lotus feet.” (Cc. Madhya 19.153,4)

This is the death-blow to the sentiment mongers. They want råsa-

lîlå, which is situated in the highest plane of divinity, but they want
that experience through intellectual adjustment, not by paying the
actual price. In the language of Çrîla Bhaktivinoda ˇhåkura such
persons are known as puküra-curiwåle, pond thieves.

We find that Çrî Caitanya Mahåprabhu would sometimes become

absorbed in thoughts of the lîlå of K®ß√a. When the Lord came in
contact with that plane of consciousness He manifested ecstatic
symptoms such as trembling, faltering of the voice, and becoming
unconscious. He would sometimes sweat blood, and His limbs
would sometimes contract within His body. The Lord manifested
these symptoms as a result of coming in connection with the
transcendental plane.

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Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja used to say;

“Only we are to conjecture the ideal. But if we think that

we have got that, it is finished. We have got something
else. It is such a thing, adhokßaja. Any force of our mind
or intelligence can never catch it. Avå∫ månasa gocara. It
exists transcending our mental speculation and also the
consideration of our judiciousness. But still it exists.”

Purification of the mind and senses is required if we want to

progress to the transcendental plane and that purification is most
substantially achieved by taking shelter of the Holy Name of
K®ß√a. That was the opinion of Çrî Caitanya Mahåprabhu.

ceto-darpa√a-mårjanaµ bhava-mahå-dåvågni-nirvåpa√aµ
çreya˙-kairava-candrikå-vitara√aµ vidyå-vadhü-jîvanam
ånandåmbudhi-vardhanaµ prati-padaµ pür√åm®tåsvådanaµ
sarvåtma-snapanaµ paraµ vijayate çrî-k®ß√a-sa∫kîrtanam

“Let there be all victory for the chanting of the Holy

Name of Lord K®ß√a, which can cleanse the mirror of the
heart and stop the miseries of the blazing fire of material
existence. That chanting is the waxing moon that spreads
the white lotus of good fortune for all living beings. It
is the life and soul of all education. The chanting of
the Holy Name of K®ß√a expands the blissful ocean of
transcendental life. It gives a cooling effect to everyone
and enables one to taste full nectar at every step.”

One gentleman has written in a recent publication that anyone

who says that we should not listen to the narration of k®ß√a-lîlå

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with the gopîs is certainly an atheist. But if we were to follow

that line of thinking then even the mahåjanas (great devotees)
would have to be considered atheistic. The fact is that those
with high regard for divinity always deal with divinity with the
greatest caution, such that offense should not be committed.
The neophytes should therefore not concern themselves with
the narration of the lîlås of K®ß√a as much as they should
concern themselves with the Holy Name of K®ß√a. One should
first surrender to the Holy Name. And if one is a disciple of a
bona-fide spiritual master he should first concern himself/herself
with the instructions of that spiritual master. That is the way of
advancement in K®ß√a consciousness.

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Devotee: Several months ago you wrote an article called,

“Hearing from A Rasikåcårya” wherein you put great emphasis
on the qualifications of the person who hears hari-kathå of
a confidential nature. The emphasis was on anartha-niv®tti,
overcoming mundane impediments in the heart. Some persons
have complained that you give too much importance to anartha-
niv®tti when in fact if we simply sing songs and discuss about
the Lord’s confidential lîlås that we will become purified. Does
this sound agreeable?

Narasi∫gha Mahåråja: Certainly not. Personally we feel that

minimizing anartha-niv®tti simply amounts to begging the
question and nothing more.

Anartha thåkara kåle lîlå-gåna kore na, “While still contaminated

with anarthas, one should never sing songs about the Lord’s
confidential pastimes.” This verse was composed by our parama-
guru Çrî Siddhånta Sarasvatî ˇhåkura in Pråk®ta-rasa Çata-düßi√î,
a masterful discussion of one hundred defects of the sahajiyå
school.

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Although many devotees now propose that purification (anartha-

niv®tti) can be easily dismissed in favor of rasa-vicåra (hearing
råsa-lîlå), such a standpoint is taken by Çrî Siddhånta Sarasvatî
ˇhåkura to be symptomatic of the sahajiyå practices.

Of course, such devotees are fond of quoting the last verse of the
råsa-lîlå chapter of Bhågavatam wherein it is stated as a benediction
that even one with lusty desires becomes purified by hearing
with great faith the Lord’s pastimes with the gopîs. However, the
bona-fide åcåryas always stress the Holy Name (with great faith
and surrender) as the central focus in devotional life. To date
no one has shown us where an åcårya has established a method
of practice for conditioned souls based only on the principle of
hearing lîlå-kathå.

Jîva Gosvåmî has been quoted as stating that hearing rasa-kathå is

one of the most powerful forms of sådhana. This is certainly true,
but qualification of the hearer is still required. All the bona-fide
åcåryas since the time of Çrî Rüpa Gosvåmî have promulgated
respect for the developmental practices of bhakti-yoga, and they
have cautioned us to avoid jumping over any particular stage.

In Bhakti-sandarbha, Çrîla Jîva Gosvåmî outlines the gradual

process to spiritual realization:

prathamaµ nåmna˙ çrava√am anta˙kara√a-çuddhy-artham apekßyam /

çuddhe cånta˙-kara√e rüpa-çrava√ena tad-udaya-yogyatå bhavati /
samyag-udite ca rüpe gu√ånåµ sphura√aµ sampadyate /
sampanne ca gu√ånåµ sphura√e parikara-vaiçi߆yena tad-vaiçi߆yaµ
sampadyate / tatas teßu nåma-rüpa-gu√a-parikareßu samyak sphuriteßu
lîlånåµ sphura√aµ su߆hu bhåvati //

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“First it is expected that one should hear the Lord’s

Names in order to purify the heart. Once the mind and
intelligence have been purified in this way, one can hear
about K®ß√a’s form, through which one’s qualification to
visualize it is obtained. When the form of the Lord has
been clearly visualized, one can experience His qualities.
Once these have been clearly understood, one develops
one’s own individual spiritual characteristics through
the particular characteristics of the Lord’s associates.
Thus, once the Name, form, qualities and associates
of the Lord have been realized, a clear realization of
K®ß√a’s activities will follow.”

Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura confirms:

adhikåra avicåra rüpånugå kore nå

anartha-anvita dåse rasa-çîkßå deya nå

“The followers of Çrî Rüpa Gosvåmî are never neglectful

in assessing anyone’s spiritual qualifications. The followers
of Çrî Rüpa never instruct a servant who is engrossed in
material impediments about the science of rasa.” (Pråk®ta-
rasa Çata-düßi√î 56)

rati åge, çraddhå påche rüpånugå bole nå

krama patha chå∂i siddhi rüpånugå bole nå

“The followers of Çrî Rüpa never preach that

transcendental attachment is reached before one
develops pure faith. The rüpånugås never teach that the
perfection of devotion can be reached by abandoning

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the consecutive order of developmental stages on the

path.” (Pråk®ta-rasa Çata-düßi√î 33)

sådhana chå∂ile bhåva udaya to haya nå

rågånugå jånile-i sådhana to chå∂e nå

“If the preliminary practices of devotional service

(sådhana) are neglected, then the awakening of ecstatic
emotions (bhåva) can never occur. Even one who has
attained realization of spontaneous devotional service
(rågånugå-bhakti) should never give up practicing the
regulative principles of devotional service.” (Pråk®ta-
rasa Çata-düßi√î 63)

The most practical evidence which may indeed help us to arrive at

a final conclusion as to with whom and where the higher lîlå of the
Supreme Lord can be discussed, might be as easy as walking down
Bhaktisiddhånta Road in Måyåpura. The Gau∂îya Ma†ha mission
with all its branches (including iskcon) on Bhaktisiddhånta
Road, together with Caitanya Sårasvata Ma†ha and Devånanda
Gau∂îya Ma†ha in Koladvîpa, were originally inspired by Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura. For close to one hundred
years the mission he established has been functioning with its
various branches, and in none of those establishments do we find
lavish discussions on råsa-lîlå, mañjarî-bhåva, and all such things
going on in public or in the presence of unqualified devotees.
Recently, this has become somewhat of a novelty in the western
countries among certain groups, but it is far from the standard
practices established by Çrîla Bhaktisiddhånta.

Action speaks louder than words. The missions of Sarasvatî

ˇhåkura, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla B.

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R. Çrîdhara Deva Gosvåmî Mahåråja, Çrîla B. P. Purî Gosvåmî

Mahåråja, Çrîla B. D. Mådhava Mahåråja, Çrîla B. S. Gosvåmî
Mahåråja, Çrîla B. P. Keçava Mahåråja and all others in the
illustrious line of the Çrî Caitanya Sårasvata paramparå have
put into action in all of their institutions the concept of püjala
råga-patha gaurava bha∫ge. “The path of råga-mårga, spontaneous
love of God, must always be kept above our head, observing a
respectful distance.”

Çrîla Çrîdhara Mahåråja many times commented as follows:

“The real existence of Bhaktisiddhånta is there in this verse,
püjala råga-patha gaurava bha∫ge.” Although unknown to some
devotees in the western world, Çrîla Çrîdhara Mahåråja kept the
püjala-råga-patha verse as the motto of his ma†ha, engraved on an
arch above the kîrtana hall.

Beginning sometime in 1981, greatly fortunate western devotees

began to hear from the lotus lips of Çrîla Çrîdhara Mahåråja
many of the intricate points of pure devotion and spontaneous
love of God (rågånugå and rüpånugå-bhajana) following in the
line of Çrî Rüpa-Raghunåtha. In the years that followed, Çrîla
Çrîdhara Mahåråja revealed a great treasure of the inner wealth
of Gau∂îya Vaiß√avism to the western world. Such noteworthy
gems of siddhånta were drawn to our attention by the grace of
Çrîla Çrîdhara Mahåråja, such as the mådhurya commentary
(Nigü∂årtha) on Brahma-gåyatrî - the acme of dedication as found
in our prayojanåcårya, Raghunåtha Dåsa Gosvåmî, and the mood
of Rådhå-dåsyam, Rådhå-påda-sevå, the service of Çrî Rådhå.

Çrîla Çrîdhara Mahåråja revealed these and many more

charming and beautiful aspirations of pure devotion. But with
every breath came “ püjala råga-patha gaurava bha∫ge.” Do not

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rush ahead, fools rush in where angels fear to tread. Do not

become a fool —follow the angels.

Whenever asked about the path of rågånugå-bhakti, Çrîla Çrîdhara

Mahåråja always responded in the same way: “püjala råga-patha
gaurava bha∫ge— The path of råga-mårga, spontaneous love of
God, must always be kept above our head, observing a respectful
distance.” There was never any other explanation of rågånugå-
bhakti coming from the lotus mouth of Çrîla Çrîdhara Mahåråja
than this.

Once, when Çrîla Çrîdhara Mahåråja was asked to speak about

the pastimes of K®ß√a he replied as follows:

“I am sorry, but we are not to enter into the discussion

of such higher and subtle position of the lîlå of Rådhå-
K®ß√a. That is not to be brought into public, and that is
the distinction between Gau∂îya Ma†ha and the sahajiyå
section. The sahajiyås are trying to imitate all these
things, but we have no faith in imitation. The higher lîlå
will come in an individual case, and it will awaken in an
irresistible way. When the program of the sådhana stage
is finished it will come automatically, spontaneously. We
are believers in that, and not to know the form already and
then we will reach there. That is not the policy accepted
by Guru Mahåråja, Prabhupåda. püjala råga-patha gaurava
bha∫ge. Çrîla Bhaktivinoda ˇhåkura has also said, ‘Stick
to the rulings of the class you are fit for, then you will
see automatically.’”

Çrîla Çrîdhara Mahåråja has also quoted the following çloka:

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yathå yathå gaura-padåravinde

vindeta bhaktiµ k®ta-pu√ya-råçi˙
tathå tathot-sarpati h®dya-kasmåd
rådhå-padåmbhoja-sudhåmbu-råçi˙
(Çrî Caitanya-candråm®ta 88)

“Strictly stick to Gaura-lîlå, Mahåprabhu, and you

will automatically find within your heart that Rådhå-
rasa-sudhå-nidhi is flowing. Don’t attempt directly to
have it. It will come automatically, spontaneously. Not
intellectually you shall approach that, for that will give
you a bad prejudice. Not only that, but it will be harmful
prejudice and you will have to expend more energy to do
away with that layer of misunderstanding. So our Çrîla
Prabhupåda did not allow these things. Do your duty in
your plane, according to what you deserve, and that will
come naturally. That is his instruction all through, not
only temporarily, but all through. Don’t do like that, for
then you will get måyå instead of yogamåyå.”

It appears that many western advocates of råga-mårga are not

very familiar with the books of Çrîla Çrîdhara Mahåråja, or with
those of Çrîla Sarasvatî ˇhåkura. Some may say that Çrîla Çrîdhara
Mahåråja was only a philosopher, while they themselves are rasika-
bhaktas, but such a statement is more telling of one’s ambition
than of one’s position as a real åcårya.

Püjala råga-patha gaurava bha∫ge is not merely a warning, so that

one might not make a mistake and go forward prematurely,
although it certainly is that also. Püjala råga-patha gaurava
bha∫ge is a direction that implies the recognition of an intrinsic

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quality, a fundamental aspect of the nature of the soul. The

soul (ta†asthå-jîva) is not a pårßada of K®ß√a or of Rådhå.
The position of the jîva is that of a humble servitor —a little
distant and below.

The place of residence of the liberated jîva in the Gau∂îya-

paramparå is Govardhana, not Rådhå-ku√∂a. And the service
of the jîva there is also selected according to the necessity of the
master. So to practice püjala råga-patha gaurava bha∫ge in this life
will bring about the greatest fortune for all conditioned souls
and prepare us (in the sense of making us fit) for eternal service
in the spiritual realm.

Çrîla Çrîdhara Mahåråja commented that this conception (püjala

råga-patha gaurava bha∫ge) should be preached in every nook and
cranny of the world for all time. It is not something to dismiss
so easily. If we do dismiss this instruction, then it is we who are
the losers.

It came as a shock to us when one evening, while sitting in

Çrîla Bhakti Pramoda Purî Mahåråja’s room in Måyåpura, he
mentioned that those sannyåsîs who want to hear råsa-lîlå but
are actually not qualified will have to take the risk of becoming
mundane women in their next birth. They will not, he said, get
the apråk®ta-gopî-svarüpa. They will attain just the opposite, the
material body of a woman.

Sannyåsa itself is the life of pure devotion, a life of service to

Guru and K®ß√a, twenty-four hours a day. Yet we see in these
unfortunate times that a man gives up his vows of sannyåsa, then
enjoys the shackles of marital life for some years, criticizes pure
devotees and their followers, and then reappears on the scene

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after a decade or two, but this time as a rågånugå-bhakta. We are

not impressed.

The real question is why do those who want k®ß√a-lîlå resent it

when stress is placed on purity first, anartha-niv®tti? First deserve
and then desire. Is it too much to ask? Purity is the price one
has to pay. The actual price one has to pay for eternal life is
surrender to one’s guru.

prasanna haile guru sarva-siddhi haya’

gaura-k®ß√a-k®på tå∫re haya suniçcaya

“If the guru is satisfied with his disciple, then all

perfections are possible. Without any doubt, Gaura
and K®ß√a’s mercy will be showered upon him.” (Çrîla
B. P. Purî Gosvåmî Mahåråja, Of Love and Separation,
p. 131)

To establish the process of hearing from a rasikåcårya, some

devotees have given evidence from Viçvanåtha Cakravartî ˇhåkura.
In this regard Çrîla Purî Mahåråja has stated as follows:

“Åpnåder videçe ek-ti pråk®ta-sahajiyå-dol ç®ß†ha ho’yechhe.”

In your foreign countries there has appeared a party of
pråk®ta-sahajiyåism. And it is not a matter of inventing
something; what they speak is there in 10th Canto, in the
works of the Gosvåmîs, and Çrîla Viçvanåtha Cakravartî
ˇhåkura. But the very fact of their speaking such higher
topics to unprepared audiences, ignoring the glories of the
Holy Name, Who is the only real path to this higher lîlå,
is nåmåparådha. Mahåprabhu never did like this. He was
relishing these topics with few of His antara∫ga-bhaktas,

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and He was inspiring masses to perform nåma-sa∫kîrtana,

and Himself performed sa∫kîrtana with great numbers of
people. Pracåra should be nåma-pracåra. Remember: I don’t
like pseudo-Vaiß√avism. I don’t like pseudo-Vaiß√avism.
I don’t like pseudo-Vaiß√avism.”

So it is safe to say that those who are actually followers of Çrîla

Çrîdhara Mahåråja and also of Çrîla Purî Mahåråja will not go
to such places where the intimate lîlås of the Supreme Lord are
being discussed among unqualified persons. We might add that
the standard of our Guru Mahåråja, Çrîla A. C. Bhaktivedånta
Svåmî Prabhupåda, was no different than that of Çrîla Çrîdhara
Mahåråja, Çrîla Purî Mahåråja or of any of the stalwart followers
of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura.

There is a fundamental defect in those who quote Viçvanåtha

Cakravartî ˇhåkura in an attempt to justify their involvement
with rasa-vicåra (discussions of råsa-lîlå), and that is that they
are jumping over the head of Sarasvatî ˇhåkura.

But this is not the first time such a mistake has been made. There
is the precedent of Harivaµça and his followers. Harivaµça was
a disciple of Gopåla Bha††a Gosvåmî who took support for
engaging in rasa-vicåra from Prabodhånanda Sarasvatîpåda, but
failed to follow Gopåla Bha††a Gosvåmî. Çrîla Çrîdhara Mahåråja
explains:

“That sort of deviation is found in many places in the

succession. Just as there is one Harivaµça, he was a
disciple of Gopåla Bha††a. But he practically deviated. It
is thought that he is supported by Gopåla Bha††a’s guru,

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Prabodhånanda Sarasvatî, who was a great devotee, and

who has written many books: Rådhå-rasa-sudhå-nidhi and
many books of high-style writing are there. He supported
Harivaµça to a certain extent, who was a disciple of
Gopåla Bha††a. There is a line from Harivaµça.
Harivaµça was not accepted in-toto by Gopåla Bha††a,
who was guru of Harivaµça. Another branch, as if coming
down from Harivaµça, they are known as Hari-vaµçinî.
Theoretically they have recognition of Gopåla Bha††a,
but practically there is some deviation. They are more
addicted to the rasa-vicåra (discussion of lîlå). But Gopåla
Bha††a, the direct connection (his true followers), they
are very careful to deal with this rasa, high type. Just as
our Guru Mahåråja, he is very cautious about how to
deal with the higher rasa, püjala råga-patha gaurava bha∫ge.
That rasa should be kept always over our heads.”

The standard for dealing with the higher subjective plane of reality
has been given to us by Sarasvatî ˇhåkura. He has come down
from the eternal lîlås of Lord Gaurå∫ga to show us how to adjust
our relationship with the Absolute Truth, the super subjective
plane of reality, püjala råga-patha gaurava bha∫ge.

There are no losers among those who accept the path shown by
Sarasvatî ˇhåkura. When you are qualified you will be accepted
in that higher realm: back to home, back to Godhead.

However, if you are not qualified but still insist on engaging in

higher topics of discussion, then you are, in effect, creating a
disturbance in the Lord’s lîlå. Unfortunately in your next life you
will get the corresponding body in material nature.

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It is also stated in the book Çrî Vraja Ma√∂ala Parikrama by Çrîpåda

Bhaktivedånta Nåråya√a Mahåråja, as follows:

“So whenever the Vaiß√avas are discussing any topic,

it is correct to approach that assembly in a mood of
reverence. My Guru Mahåråja (Çrîla Bhakti Prajñåna
Keçava Mahåråja) instructed us never to read the 10th
Canto of Çrîmad Bhågavatam.”

“I remember that although he restricted us from reading

these particular pastimes it was not because he was
forbidding us from reading it; but it was just to make
sure that we would be extremely careful in approaching
these subjects with the utmost care and reverence without
a tinge of mundane contamination.”

“Therefore these topics and this sentiment should be

carefully exposed and partially hidden; but nevertheless
they must be revealed according to time and circumstance,
taking into consideration each individual’s qualifications
and eligibility.”

We are not saying one should never hear k®ß√a-lîlå. What we

are saying is that one should first be concerned with attaining
the proper qualifications necessary to enter such a high plane of
existence. It should not be considered cheaply. Why some devotees
are so adamantly opposed to the emphasis of attaining the basic
qualifications before entering into higher topics prematurely is
shocking —when all members of the Gau∂îya Ma†ha sampradåya
know the real standard— first deserve and then desire.

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 Vr aja Bhava

Devotee: I was recently invited to a program where it was said

that the program would be in the mood of vraja-bhåva, so I was
wondering how special is vraja-bhåva and how does one actually
attain it? When I went to the program there were various Hindi
bhajanas that I had never heard before and also some bhajanas
of Mîrabåi.

Narasi∫gha Mahåråja: What many western devotees call vraja-

bhåva is available in any village kitchen in Uttar Pradesh, India.
There are so many songs sung by the village people in and
around V®ndåvana, but those are not the standard songs of pure
devotion, particularly the songs of Mîrabåi. The pure åcårya never
recommends his disciples to sing such songs.

Mîrabåi has been rejected by the Gau∂îya sampradåya as a pseudo-

vaiß√ava. There are some people who say that Mîrabåi was a ‘half
disciple’ of Çrîla Jiva Gosvåmî, but this is a concoction. Some also
say that simply by placing her hands over the eyes of the Rå√a of
Mewar that he obtained K®ß√a darçana. Also some devotees say
that Mîrabåi merged into the Deity of K®ß√a in Dvårakå and never

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came out again. But these are simply stories with no ontological
backing, which are rejected by the çuddha-bhakti school.

Mîrabåi is not accepted as a çuddha-vaiß√ava by the followers of

Çrîla Bhaktivinoda ˇhåkura and Çrîla Bhaktisiddhånta Sarasvatî
ˇhåkura. Therefore the followers of Bhaktivinoda and Sarasvatî
ˇhåkura never teach their disciples to sing the bhajanas of
Mîrabåi. To teach one’s disciple to sing the bhajanas of Mîrabåi
is tantamount to putting kerosene in the mouth of that disciple
—only a bad taste of bhakti will be experienced

Our Guru Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda

sometimes said regarding Mîrabåi, “I have no objection to her
songs.” However Mîrabåi’s songs were never established as
standard bhajanas in his mission. As far as the common person
is concerned he had no objection. If a common person sings the
songs of Mîrabåi there may be some nåmåbhåsa for that person.
But for çuddha-bhakti he has never recommended the bhajanas
of Mîrabåi. Mîrabåi is not in the çuddha-bhakti school, what to
speak of the rågånugå, rüpånugå, or the rasika school. Mîrabåi
is rejected by the Gau∂îya sampradåya as a bahira∫ga-bhakta, an
external devotee.

Çrîla B. R. Çrîdhara Deva Gosvåmî Mahåråja comments as

follows:

“Our Guru Mahåråja announced, ‘We are çuddha-çakta.’

We are worshippers of the potency, not this mundane
potency, but the potency wholesale dedicated to the
possessor of the potency. Without retaining Her individual
independence, cent-per-cent dependent —such potency
very very rarely can be conceived. ‘Direct approaches to

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Me, that is not proper;’ but approaching through proper

channel, through the devotees, that is proper approach.
That is real approach; so Gau∂îya Ma†ha eliminates
Mîrabåi and so many other apparent devotees, to be real
devotees, because they are mad in praise of K®ß√a, but not
so much for the devotees of K®ß√a.” (Feb. 15, 1982, Çrî
Caitanya Sårasvata Ma†ha, Navadvîpa-dhåma)

As regards real vraja-bhåva, K®ß√a says in Bhagavad-gîtå (18.66),

sarva-dharmån parityaja måm ekaµ çara√am vraja

“Give up all your duties and come to Me. And your

present duties good or bad, whatever you can conceive
from your present position —give up everything and
come straight to Me. I’m everything to you.”

Here the word vraja is used by K®ß√a to indicate V®ndåvana,

the Lord’s own abode. In V®ndåvana all the inhabitants are
absorbed in the sweet mellows of spontaneous love of God. In
a word, they are absorbed in vraja-bhåva, the mellows of loving
devotion, found only in V®ndåvana. So the fundamental principle
of vraja-bhåva is surrender. First surrender to K®ß√a. There must
be complete surrender to K®ß√a, otherwise vraja-bhåva will not
manifest. Surrender means that we have given up all our tendencies
to consume (enjoy). The attempt to assert one’s self upon others
must also be abandoned. This is real humility. In material life we
want to assert ourselves over others and take everything for our
own enjoyment. But vraja-bhåva is just the opposite.

Neophytes, who have no real understanding of vraja-bhåva,

sometimes may advertise their program as being rasika or as
being in the mood of vraja-bhåva. Yet these persons have little

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or no real understanding of the exalted nature of the love of the

inhabitants of V®ndåvana, nor do they have a clear conception
of the path of attainment, even though they may claim to be
following a rasikåcårya.

In fact, we see that their vraja-bhåva is only exhibited on Sundays,

while the rest of the week they are absorbed in ordinary mundane
activities. Those devotees who are actually tasting vraja-bhåva
cannot tolerate even for a second to engage in ordinary financial
dealings simply for the purpose of extending their material
facilities.

Those who actually relish real vraja-bhåva embrace a life

of renunciation (sannyåsa) and reject those things that are
unfavorable for devotional service (pråtiküla). In this regard Çrîla
Sarasvatî ˇhåkura has said:

‘aham-mama’ bhåva-sattve nåma kabhu haya nå

bhoga-buddhi nå cha∂ile apråk®ta haya nå

“The Holy Name is never revealed to one who is

situated in the bodily concept of life and thinks
in terms of ‘I’ and ‘mine.’ If one doesn’t reject the
enjoying mentality, the transcendental platform will
never be attained.” (Pråk®ta-rasa Çata-düßi√î 4)

anarthake ‘artha’ boli’ ku-pathete laya nå

“One should never mistakenly call material obstacles

‘useful for devotional service,’ thereby following the
wrong path.” (Pråk®ta-rasa Çata-düßi√î 35)

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In his Anubhåßya to verse 28 of the last chapter of Caitanya-

caritåm®ta (Çrî Gau∂îya Ma†ha edition) Çrîla Bhaktisiddhånta
Sarasvati ˇhåkura has also written as follows:

“Those who are barren of the treasure of prema, propelled

by duplicity, declare to the whole world their false
attainment of prema, although in reality, by an external
display of prema or by announcing it to one and all, it is
positively impossible for such hypocrite destitutes who
are deprived of the wealth of k®ß√a-prema to ever attain it.
To make their great fortune known to everybody, adepts
of pråk®ta-sahajiyåism often expose to each other insincere
external symptoms of prema (such as shedding of tears).
Rather than calling such hypocrite sahajiyås as premika,
real çuddha-bhaktas go as far as to completely reject their
association, knowing it to destroy bhakti. Çuddha-bhaktas
never teach one to designate such persons as ‘bhaktas,’ thus
equaling them with çuddha-bhaktas. At the rise of genuine
prema, the jiva hides her own glory and strives for k®ß√a-
bhajana.”

“The hypocrite pråk®ta-sahajiyå party in their greed for

wealth, women and fame (kanaka-kåminî-prati߆ha) offend
çuddha-bhaktas by labeling them as darçanik pa√∂ita’ (great
philosophers), tattva-vit (ontology experts), or sükßma-darçî
(acute observers), and in turn they adorn themselves with the
titles rasika, bhajanånanî, bhågavatottama (uttama-bhågavata),
lîlå-rasa-pånonmatta (intoxicated by drinking sweet mellows
of lîlå), rågånugîya-sådhakågraga√ya (the foremost aspirants
on the path of rågånugå-bhakti), rasajña (the knowers of
rasa), rasika-cu∂åma√i (unsurpassed rasikas) etc.”

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“Having contaminated bhajana-pra√ålî with the waves

of their own materialistic emotions, they become
attached to abominable practices; what they actually
adore in themselves is pseudo-vaiß√avism. These kinds
of preachers go to describe apråk®ta-rasa, making their
respective mundane emotions a part and parcel of
k®ß√a-sevå. Unaware of apråk®ta vipralambha-rasa, they
take pråk®ta-sambhoga, which in essence is a perverted
reflection of rasa (virasa), as actual rasa.”

Those who have prema never boast of their love for K®ß√a because
the nature of pure love for K®ß√a is that one who has it feels that
he doesn’t have even a drop of it. Those who say they have prema,
who say they are rasika, and who claim to be the distributors of
vraja-bhåva are basically cheaters. They have cheated themselves,
and they are cheating others. They have deviated from the path
of our åcåryas.

Çrîla Bhaktivinoda ˇhåkura in the introduction to the 4th verse of

Çîkßå߆aka in his Am®ta-pravåha-bhåßya of Caitanya-caritåm®ta states:

premera svabhåva - yaha premera sambandha

sei mane - k®ß√e mora nahi bhakti-gandha

“The nature of prema is such that one who has got real
connection with prema will think with dainya (humility).
‘I possess not even a trace of bhakti.’”

The so-called preachers of ‘vraja-bhåva’ are always outraged when

we speak on such topics according to the standard of our åcårya
Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura. The pseudo-vaiß√ava says
that the jungle (ara√ya) is cut and now it is time to preach rasa-lîlå

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throughout the world. But such foolish persons do not realize that
they are actually living in the jungle and the weeds of misconception
have overgrown their creeper of devotion.

When challenged about their false conceptions, the so-called

preachers of ‘vraja-rasa’ become angry and say that their tears
are the proof that they are absorbed in prema. Yet these so-
called rasika and prema-bhaktas do not show us that they actually
possess any of the other qualities of pure devotion, such as dainya
(humility), etc. They only make a show of tears.

In this regard, the Guardian of Devotion, Çrîla Bhakti Rakßaka

Çrîdhara Deva Gosvåmî Mahåråja, has explained,

“By practicing, one can acquire that mental condition of

shedding tears, and one can show many feats as though he
were a real devotee. Merely the display of some peculiar
external characteristics does not prove the presence of
pure devotion. Real devotion is ‘sudurlabha’ —a very,
very rare achievement.”

Pure devotion is such a rare commodity that it can hardly be attained

by one days devotion per week, especially when that devotion is
adulterated with the enjoying spirit and other such gross anarthas.

Those who are bona-fide preachers of the religion of divine love,

as inaugurated by Çrî Caitanya Mahåprabhu, do not engage in
rasa-vicåra (discussion of rasa) in public. The bona-fide preacher
always preaches nåma-pracåra, the glories of the Holy Name.

This was emphatically stated by His Divine Grace, Çrîla B. P.

Purî Gosvåmî Mahåråja:

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“In your foreign countries there has appeared a party of

pråk®ta-sahajiyåism. And it is not a matter of inventing
something —what they speak is there in 10th Canto, in
the works of the Gosvåmîs, Çrîla Viçvanåtha Cakravartî
ˇhåkura. But the very fact of their speaking such higher
topics to unprepared audiences, ignoring the glories of the
Holy Name, who is the only real path to this higher lîlå, is
nåma-aparådha. Mahåprabhu never did like this. He was
relishing these topics with a few of His antara∫ga-bhaktas,
and was inspiring masses to perform nåma-sa∫kîrtana, and
He Himself performed sa∫kîrtana with great numbers of
people. Pracåra should be nåma-pracåra.” (Feb. 7, 1996,
Çrîdhåma Måyåpura, Gopinåtha Gau∂îya Ma†ha)

We must be very strict and very, very vigilant about these points.
That was the standard of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura
and that has been followed by his most stalwart disciples, such as
Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla B. R. Çrîdhara
Deva Gosvåmî Mahåråja, Çrîla B. P. Purî Gosvåmî Mahåråja. Çrîla
B. D. Mådhava Mahåråja, Çrîla B. S. Gosvåmî Mahåråja, Çrîla B.
P. Keçava Mahåråja, and all others.

In conclusion, vraja-bhåva requires complete surrender at the

lotus feet of guru and K®ß√a. It is not a cheap thing! It requires
a life of dedication. When one comes in connection with vraja-
bhåva he does not go out to conduct business as usual, carrying
on life without change, engaging in so many ordinary mundane
activities. Vraja-bhåva means ‘die to live,’ the absolute abnegation
of all things mundane, and that is followed by full submission
to guru and K®ß√a — that is vraja-bhåva. Not simply singing
Hindi bhajanas — that is only nåmåbhåsa. It is not çuddha-nåma
or pure devotion.

220
 Appendix:

The Standar d
for Higher Lil a
by Svåmî B. B. Viß√u and
Svåmî B. V. Giri

In recent controversies amongst some Gau∂îya Vaiß√avas, those

who present isolated and unusual examples of preaching as the rule,
rather than as the exception to the proper Gau∂îya conception,
have simply increased the level of confusion. In particular the
subject of the necessity of proper adhikåra (qualifications) for
hearing higher confidential topics regarding the Lord’s lîlå has
been greatly minimized by trying to establish the exception as
the rule.

The ‘rasikas’ have written, “The highest good can be obtained

by anyone who faithfully hears k®ß√a-kathå from a bona-fide
rasikåcårya.” They then cite Çrîla Narottama Dåsa ˇhåkura
in an attempt to justify the hearing of confidential lîlås by the
unqualified: “A person averse to hearing these lîlås will never
attain perfection. I refuse to hear his name.” What they fail to
state, however, is that Çrîla Narottama Dåsa ˇhåkura, does not
say that one who is unqualified to hear such pastimes must hear,
or should hear such pastimes. Being averse to hearing the Lord’s
lîlås and being properly qualified to hear the Lord’s pastimes are
two completely different things. One rejects hearing the lîlå of

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K®ß√a due to the preference of being engaged in måyå, illusion,

while the latter is concerned with proper qualifications before
hearing the Lord’s confidential pastimes so as not to make any
offense.

In this regard, Çrîla Bhaktivinoda ˇhåkura has stated:

paramåtma-tattva-jñånai prema-rüpa prayojana, tåhå k®ß√a-caritre

dui prakåre askita haiyåcche / såkßåt rasåsvåda anvayarüpe dainandina
nitya-lîlåya påibe / tåhåi a߆a-kålîya lîlå / asura-måra√ådi-lîlåya
vyatireka-rüpe k®ß√a-tattva jånå yåya / pütanå-vadha ihåte årambha
haiyå kaµsa-vadha paryanta asura-vadha-lîlå / sei sab lîlå vyatireka-
rüpa vraje u nirgu√a goloka-lîlåya abhimåna måtra-svarüpe åchhe
/ vastuta˙ tåhårå tathåya nåi evaµ thåkiteu påre nå / vyatireka lîlå
på†he rasika çuddha-bhåva haiyå anvayalîlå-rasa åsvådana karite karite
goloka darçana påiben / esthale sa∫kßepata˙ ei paryanta balilåm / viçeßa
yatna-pürvaka sådhaka u prema-rurukßü purußa ihå anuçîlana kariyå
bujhiyå laiben /

“The highest knowledge is prema. This is revealed in two

ways in the activities of K®ß√a. Directly it is obtained
through the daily eight-fold pastimes (a߆a-kålîya lîlå).
Indirectly it is obtained through the pastimes of killing
the demons, from the killing of Pütanå to the killing of
Kaµsa. These pastimes exist symbolically in Vraja and
only as impressions in Goloka. Actually they are not
found there, and cannot exist there. Reading the indirect
pastimes, the devotee can purify himself; being purified,
he can taste the direct pastimes and perceive Goloka. If
the aspirant for prema very carefully cultivates in this
way, he will understand all these matters.” (Çrî Caitanya
Çîkßåm®ta, Chapter 7, Part 7)

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It is a fact that one should hear hari-kathå from a bona-fide

spiritual master, but the nature of that hari-kathå depends on
one’s qualification. The necessity to hear does not imply that
everyone, (specifically the unqualified) must hear rasa-kathå. We
find no examples of Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda,
Çrîla B. P. Purî Mahåråja, Çrîla B. R. Çrîdhara Mahåråja, Çrîla
B. P. Keçava Mahåråja, Çrîla B. D. Mådhava Mahåråja, Çrîla
B. S. Gosvåmî Mahåråja and other stalwart disciples of Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura speaking on confidential
topics to open assemblies of unqualified persons.

A handful of examples have been presented by the rasika camp

mentioning some non-confidential pastimes of Rådhå and K®ß√a,
that have been discussed in private conversations by our åcåryas.
However, there are no examples found that support the thesis
advocating the hearing of rasa-kathå by any and all audiences,
irregardless of one’s qualification or disqualification. The
examples sited by the rasika camp are actually isolated examples
and do not represent the standard rule.

For a correct understanding of the standard rule for hearing

rasa-kathå one should examine the preaching of Çrîla Sarasvatî
ˇhåkura and that of his prominent disciples. A few note-worthy
examples are sited herein:

“Püjala råga-patha gaurava bha∫ge —Always keep the

path of råga above one’s head, at a respectful distance.
Don’t be bold enough to approach directly. My Guru
Mahåråja’s whole life in a nutshell is expressed in this,
his own expression. Püjala råga-patha, the very nature
of our sampradåya is this.” (Çrîla Çrîdhara Mahåråja,
Aug. 14, 1981)

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“Püjala råga-patha gaurava bha∫ge. This is Bhaktisiddhånta-

vå√î, the real existence of Bhaktisiddhånta is there.” (Çrîla
Çrîdhara Mahåråja, video-recording 1982)

As members of the Caitanya Sårasvata paramparå, we are all

followers of Çrîla Bhaktisiddhånta. As such, we cannot neglect
his teachings and we must view the teachings of the previous
åcåryas in light of his teachings and example. This differentiates
us from the sahajiyås, who only use quotes of Çrîla Viçvanåtha
Cakravartî ˇhåkura and the Gosvåmîs to advocate their
unauthorized path.

“We must understand the commentary of Çrîla

Bhaktivinoda ˇhåkura through the medium of Çrîla
Prabhupåda and we must give prominence to Çrîla
Prabhupåda’s commentary.’ (Åcårya Kesarî Çrî Çrîmad
Bhakti Prajñåna Keçava Gosvåmî, His Life and Teachings,
chapter 4).

“Çrîla Gurudeva especially manifested guru-ni߆hå during

a discussion of tattva-siddhånta with Parama Püjånîya
Yatiråja Çrîla Çrîdhara Gosvåmî Mahåråja. On that
occasion, he said, “I don’t recognize the path of the
previous Gosvåmîs. I simply accept Jagadguru Çrîla
Prabhupåda’s line of thought as unerring truth, and I
will try to know and understand the previous Gosvåmîs
through Çrîla Prabhupåda’s vision. I will first accept
the excellence of his explanations and commentaries.
Åcåryera jei mata sei mata såra. ‘The order of the guru
is the active principle in spiritual life.’ ( Caitanya-
caritåm®ta, Ådi 12.10). And anya åra jatat mata jauka
charåkhåra. This is my conception.” (Åcårya Kesarî Çrî

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Çrîmad Bhakti Prajñåna Keçava Gosvåmî, His Life and

Teachings, chapter 4, p. 336).

In his lecture, Çuddha o Viddha Bhakti, Çrîla Bhaktisiddhånta

Sarasvatî ˇhåkura has commented:

atyanta guhyadapi guhya råi-kånura rasa-ga√era padåvalî yadi

åmådera mata lampa†a-vyakti hå†e-båjåre ghå†e-vå†e-må†he yå’ra-
tå’ra kåce ga√a vå var√ana kare, tabe ki uhå-dvårå jagaj-jañjåla
upasthita haya nå? båhya-jagatera pratîti prabala thåkite åmarå ye
yåjana karitece baliyå abhimåna kari, tåhå nirathaka / åmåra ki leça-
måtra-o bhagavånera janya anuråga haiyåcche? ekbåra nißkapa†e
antaråtmåke jijñåså karile bujhå yåya / ihå dvårå balå haitecche nå
ye, bhajanera kriyå chå∂iya dite haibe/ balå haitecche ye, adhikåranu-
yåyî krama-pathånusåre agrasara haite haibe /

“The songs of Råi-Kånu’s dealings with Each Other

(rasa) are the greatest secret of all secrets. If those who
are lascivious as ourselves go to sing or describe them
in markets and bazaars, ghå†as, roads and fields to each
and everybody, won’t it bring nothing to the world but
unwanted rubbish? Whatever worship we boast of while
our perception of the external world is still strong, is
useless. ‘Have I acquired a drop of at least anuråga for
Bhagavån, genuine desire to give pleasure to His senses?’
This question we should ask our inner self at least once
and without deceit, then everything will become clear. By
that it is not intended to say that we are to give up bhajana-
kriyå for good. It is intended to say that one should follow
the gradual path of progress according to one’s adhikåra
(qualification)” (Çrîla Bhaktisiddhanta Sarasvatî ˇhåkura,
Çuddha o Viddha Bhakti, April 20, 1926).

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“All these days we have not spoken about lîlå. Why?

Because this is our most confidential asset. This is our
only sådhya (perfection). But, one should not make the
mistake of thinking that anartha-niv®tti (overcoming
impediments such as lust and greed) is the prayojana
(goal of life). One thinking like this will never enter
into artha-prav®tti (acquiring one’s actual need). For
this reason, I will begin speaking about a߆a-kålîya-
lîlå. I know that you are not ready to hear it. But we
should know such a transcendental ideal exists within
the realm of devotion. This is why anartha-niv®tti is
essential. After the realm of anartha-niv®tti is artha-
prav®tti, pure conjugal service to Rådhå and K®ß√a.
This is transcendental reality. If we do not know of
this transcendental realm, then all of our efforts may
end in nirviçeßa-våda (impersonalism). Do not let your
day pass in trying for anartha-niv®tti. Artha-prav®tti is
also necessary. Anartha-niv®tti is necessary until artha-
prav®tti has started. When artha-prav®tti is present then
anartha-niv®tti becomes unimportant —artha-prav®tti
becomes prominent.”

“Those who have chanted hari-nåma for fifteen or twenty

years should know such things. The beginners need not
hear these topics or they will misunderstand. These topics
are for certain audiences, not for all. Also, it is said,
åpanå bhajana-kathå, nå kahibe jathå-jathå, ‘One should
not reveal one’s bhajana to others.’ If we disregard this
instruction of our previous åcåryas then there may be a
permanent fall from the realm of devotional service.”
(Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, from an article
in The Gau∂îya, 1934)

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It is clear from this statement of Sarasvatî ˇhåkura that one

should hear high topics; indeed, one must hear such topics. But one
must be qualified first, as stated clearly by Çrîla Sarasvatî ˇhåkura,
by “fifteen or twenty years of (purely) chanting the Holy Name”
—and most of his disciples were required to chant 64 rounds
every day. Furthermore, Çrîla Sarasvatî ˇhåkura explains, “The
beginners need not hear these topics or they will misunderstand.”
How can this be interpreted in any other way?

Devotees should know such a transcendental ideal exists within

the realm of devotion and as emphasized by Sarasvatî ˇhåkura,
anartha-niv®tti is essential to enter that plane.

The followers of the rasika camp claim that the only qualification
necessary is lobha (greed). This is true, but it must be actual lobha,
which is not a cheap thing. One must be cautious to not mistake
mere enthusiasm to hear the confidential lîlås as actual lobha.
Imitation of lobha does not mean that one actually has lobha. Çrîla
B. P. Purî Gosvåmî comments:

“The awakening of greed (lobha) which qualifies one for

rågånugå-bhakti is not to be taken cheaply, as if easy to
attain.” (Art of Sådhana. Chapter 14.)

Çrîla Bhaktivinoda ˇhåkura also makes a similar statement:

“On the path of råga, however, it is necessary to avoid

imitation or deception. If that occurs, it produces
disturbance and obstacles, though the person may think
that his corrupted råga is real råga. Finally, material
association turns that råga into material attraction and
causes falldown of the jîva.” (Daça-müla Tattva)

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One who actually has real greed for hearing hari-kathå will
reject all mundane activities and engage solely in bhajana. It
has been observed, however, that a vast majority of the modern
day practitioners of rågånugå-sådhana are not inclined to give
up their many mundane attachments and enjoying mentality.
Rather than dedicating themselves to a surrendered life of sevå
(service), we find that their hearing of hari-kathå is done in a
mood of enjoyment, for their own pleasure, and is irregularly
performed. When there is the occasional arranged program they
come, otherwise material life goes on.

Çrîla Bhaktivinoda ˇhåkura further explains real lobha as

follows:

“On attaining greed for the mood of the vrajavåsis,

no other attraction remains. When that greed arises,
the practitioner immediately becomes completely
disinterested in sinful action, piety, social duty, neglect
of duty, forbidden actions, speculation, and dry
renunciation.” (Daça-müla Tattva)

“In the vaidhi-bhakti process, following this gradual

method, attainment of bhåva takes a long time. However, if
greed for the mood of the vrajavåsis develops, the material
desires are quickly destroyed, since no other desires have
a place. Along with greed for K®ß√a simultaneously arises
bhåva.” (Daça-müla Tattva)

Çrîla B. P. Purî Gosvåmî quotes Çrîla Bhaktisiddhånta Sarasvatî

ˇhåkura in this regard:

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“Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura Prabhupåda

explains that only after one’s mind and intelligence are
purified by the chanting of the Holy Names can one
hear about K®ß√a’s form, qualities, associates, and finally,
pastimes. One who has not yet reached the stage of ruci,
or taste for devotional service, may prematurely go to
a pretender guru to take initiation and instruction in
rågånugå-bhakti, without first making an effort to chant
the Holy Name offenselessly. Such a person may make
a pretense of relishing K®ß√a’s lîlå while still affected by
materialistic contamination, but such an attempt will not
succeed in bringing him love for the Divine Couple and
service for Them in the spiritual abode.” (Art of Sådhana,
Chapter 14.)

We have seen on numerous occasions where, in the attempt to

cultivate rågånugå-bhakti, the proper measure of discretion has
been neglected. Sadly, in the rasika assemblies the unqualified
persons are being encouraged to unhesitatingly ask questions
about highly confidential subject matters. Unfortunately, in
some of these assemblies the love pastimes of Rådhå-K®ß√a are
sometimes being discussed, even up to the point of nudity in the
lîlå. This is indeed a gross violation of the confidentiality of the
Supreme Lord’s pastimes.

The confidentiality of Rådhå-K®ß√a lîlå is never to be breached.

If it is, as is sometimes improperly done, then a great offense
is committed. Qualified devotees never discuss the Lord’s
confidential lîlås in a public forum. That is the Gau∂îya
sampradåya standard.

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Although in many of his works, Çrîla Bhaktivinoda ˇhåkura has

written in great detail on the necessity of engaging in rågånugå-
sådhana, he has also stipulated what are the qualifications to do
that as follows:

erüpa sabhåy åmi tåhå vyakti karile anadhikårîr pakße viçeßa ama∫gala
haite påre / ucchi߆hita satya-samüha ucchapadasta nå haile labhya
haya nå / yemata samasta vijñåna-çåstre kramaça˙ ucchajñåner udaya
haya, tadrüpa bhakti-çåstrer u ucchådhikåra-krame gu∂ha-tattve pråpti
haiyå thåke /

“If I explain this topic in the assembly, it could be harmful

for the unqualified devotees. Higher truths cannot be
attained unless one is situated on a higher platform.
Just as higher knowledge gradually arises in all scientific
literature, likewise, confidential truths are attained in
devotional literatures by proper qualification.” (Çrîla
Bhaktivinoda ˇhåkura, Prema Pradîpa, Tenth Ray)

sajåtîyåçaya-snigdha sad-go߆hî vyatîta rasålåpa kariben nå / vaiß√ava jagat-

sam®ddhi sambandha bhakta-sa∫ga vyatîta janya sa∫ga kariben nå /

“One should not discuss topics of rasa with anyone

except highly qualified persons on the same level of
spiritual advancement.” (Çrîla Bhaktivinoda ˇhåkura,
Çrî Caitanya Çîkßåm®ta —Chapter 3. Part 2)

itara vißaye vairågya pråpta jåta-prema lokeråi rasådhikårî / yåhårå

ekhana paryanta çuddha-rati u ja∂a-vairågya låbha kare nåi, tåhårå
rasådhikåra janya —viphala ce߆å karite gele rasake sådhana baliyå
kadåcåre prav®tta haibe / jåta-prema purußer ye bhåva sahajei
haiyåcche, tåhåi rasa / rasa-vicåra kevala ei rase ki ki bhåva ki prakåre

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saµyojita åcche, tåhåra viv®tti måtra / rasa sådhanå∫ga naya, ataeva

yadi keha balen, åisa tomåke rasa-sådhana çîkßå dei, se kevala tåhåra
dürttata vå mürkhatya måtra /

“Those who have attained the level of prema and are

completely detached from worldly pleasure are qualified
for rasa. Those who have not attained pure rati and sense
control make futile attempts to become qualified for
rasa by practicing rasa. That taste which arises naturally
in a person on the level of prema is called rasa. The
discussion of rasa is only a description of how the various
elements combine in the different rasas; it is not a part of
sådhana. Therefore, if anyone says that he will teach you
the sådhana of rasa, he is an impostor or a fool.” (Çrîla
Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm®ta, Chapter
7, Part 1)

ei raser anadhikårî ke? anadhikårîke hari-nåma dåna karå yerüpa aparådha

ei rasa-vißaya tåhåra nika†a vyåkhyå karåu tadrüpa aparådha /

“Who is not qualified to thus taste the nectar of the

transcendental rasa? As it is an offense to give the Holy
Name to an unqualified person, so it must also be an
offense to explain the rasas to an unqualified person.”
(Bhaktivinoda ˇhåkura, Jaiva Dharma, Chapter 28)

ei dainandinî apråk®ta rådhå-k®ß√a-nitya-lîlå på†ha karibår sakaler

adhikåra nåi / ihå paramådbhüta rahasya —viçeßa gopane råkhå
kartavya / yini ihåra adhikårî nana, tåhåke ei lîlå çrava√a karåna
ihabe nå / ja∂a-bandha-jîva ye paryanta cinta-tattve råga-mårge lobha
pråpta nå hana, se paryanta tåhåra nika†a ihate ei lîlå-var√ana gupta
råkhå kartavya / nåma-rüpa-gu√a lîlår apråk®ta-tattva arthåt çuddha-

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cinmaya-svarüpa ye paryanta h®daye udita nå haya, se paryanta ei

lîlå çrava√er adhikåra haya nå / anadhikåri-ga√a ei lîlå på†ha kariyå
kevala måyika-bhåve ja∂iya strî-purußa-sa∫gamådi dhyåna karata˙
apagati låbha kariben / på†haka mahåçaya-ga√a såvadhåna ihayå
nårader nyåya apråk®ta ç®√gå-rasaµskåra-låbha kariyå ei lîlåya
praveça kariben /

“Not everyone is qualified to read the daily pastimes

of Rådhå and K®ß√a. It is esoteric knowledge of great
wonder which must be kept secret. One should not let
those who are not qualified hear these topics. As long as
the soul has not attained greed for the spiritual world
on the path of råga, the description of these pastimes
must be kept hidden from him. As long as the person
has no realization of the pure spiritual nature of the
transcendental Name, form, qualities and pastimes of
K®ß√a, he has no qualification for hearing these pastimes.
Hearing these pastimes, the unqualified person will
simply meditate on material relationships of male and
female, under the influence of måyå, and by this he will
become degraded. The reader, with great care should
attain initiation into the ç®√gåra-rasa like Nårada, and
then he can enter the pastimes.” (Bhaktivinoda ˇhåkura,
Çrî Caitanya Çîkßåm®ta, Chapter 6, Part 6)

ei madhura rasa-vicåre åmi adhika pramå√a saµgraha kari nåi/ kenanå

yåhårå ihåte praveça karibår adhikåra påiben, tåhårå ei raser sakala kathå
çrî ujjvala-nîlama√i granthe evaµ jaiva-dharme dekhiyå laiben /

“These topics are more elaborately described in Ujjvala-

nîlama√i and Jaiva Dharma. By consulting those books
the qualified person can realize their nature. For fear of

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offense by unqualified persons nothing more will be said

here.” (Bhaktivinoda ˇhåkura, Çrî Caitanya Çîkßåm®ta,
Chapter 7, Part 7)

ye sakala vyakti sthüla-dehagata ye sukhake bahumånana karata˙

cinmaya dehagata ei sakala ånanda-vaicitrya avagata hana nåi, tåhårå
e saba kathår prati d®ß†ipåta, manana u alocana kariben nå / kenanå,
tåhå karile ei sakala var√anåke måµsa-cåramagata kriyå mane kariyå
haya açlîla baliyå nindå kariben, naya ådara kariyå sahajiyå-bhåve
adha˙ patana låbha kariben /

“People who have strong attraction for gross material

pleasure and cannot understand these topics should not
read, think of, or discuss these topics of rasa, because
they will think that these are all material activities and
criticize them. If they do appreciate them at all, they will
become degraded as sahajiyås.’ (Bhaktivinoda ˇhåkura,
Çrî Caitanya Çîkßåm®ta, Chapter 7, Part 7)

madhura-bhakti-raske mukhya bhakti-rasa balen / ja∂a-rasa-åçrita

buddhi îçvara-parayå√a haile niv®tti-dharma låbha kare, åvåra ye
paryanta cidraser adhikårî nå haya, se paryanta tåhåder prav®tti
sambhave nå / sei sakala loker ei rase upayogîtå nåi / madhura-rasa
svabhåvata˙ duruha / adhikårî sahaje påoyå yåya nå baliyå e rasa gü∂ha
rahasya-rüpe gupta råkhå ucita / etannibandhana ei sthåle madhura-
rasa svabhåvata˙ vist®ta∫ga haile u sa∫kßepe var√ana karibe/

“A person who is not renounced in this way is not

qualified to understand the spiritual rasas. Therefore
the people in general are not qualified to understand
the madhura-rasa. Madhura-rasa is very difficult to
understand. It is not easy to find a person qualified to

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understand it. This rasa is very confidential. Therefore

it is appropriate to keep it hidden from general view.”
(Bhaktivinoda ˇhåkura, Jaiva Dharma, Chapter 30)

adhikåra-hîna-jana-ma∫gala cintiyå
kîrtana korinu çeßa kåla vicåriyå

‘Considering for the benefit of those who have no

qualification for hearing about such things, I have thus
ended my kîrtana here.’ (Bhaktivinoda ˇhåkura, Kalyå√a
Kalpataru 4.5-8)

In the biography of Çrîla Gaura-kiçora Dåsa Båbåjî Mahåråja,

the following is written:

“Whoever’s heart is free from the modes of material nature,

such that no type of material lust can come, is the only
person who is always engaged in determined devotional
service unto the Vaiß√avas. This type of person, free from
all impediments in devotional service, in their hearts the
sprout of love of Godhead can actually take place, by
hearing about the pastimes of the Lord. But those who
have some materialistic desires within their hearts, if they
hear pastimes of Rådhå and K®ß√a, then as a result of that,
within their hearts, the seed of material lust will manifest.
Acting as if they are hearing the pastimes of Rådhå and
K®ß√a, their material lust simply only grows and grows.”
(Çrî Çrî Gaura-kiçora Lîlåm®ta-laharî)

“When there is rain, weeds grow very quickly. Carefully

planted seeds can also grow, but some are destroyed
prematurely by a heavy downpour. By hearing a

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discourse about K®ß√a and His pastimes, the seeds of

love for K®ß√a bud forth in the heart of those persons
who are pure, devoid of material desires and sincerely
dedicated to the service of the spiritual master and the
Vaiß√avas. Those in whom the seed of lust is found,
however, will immediately become lustful upon hearing
of the sportive pastimes of Çrî Çrî Rådhå-K®ß√a. By
pretentiously hearing the pastimes of Rådhå-K®ß√a,
their lust becomes inflamed. The consciousness of the
conditioned living being is covered by lust, and thus they
take the transcendental pastimes of Rådhå-Govinda to be
the libidinous exploits of a mundane hero and heroine.
Those who assume that, because they have faith in the
pastimes of Rådhå and K®ß√a, they are able to experience
the transcendental nature of those pastimes, are unaware
of their own carnal desires, being overwhelmed by the
illusory energy. You cannot understand from their
utterances whether the pastimes are transcendental or
whether they have proper regard for the pastimes.” (Çrî
Çrî Gaura-kiçora Lîlåm®ta-laharî)

Also Çrîla Çrîdhara Mahåråja explains in Follow the Angels:

“Our Guru Mahåråja wrote several poems, one of which is

Pråk®ta-rasa Çata-düßi√î, ‘A Hundred Defects in the Sahajiyå
Conception.’ The defects are innumerable, but our Guru
Mahåråja put forward a hundred points of the defects in
their process of ‘advancement.’ Mainly they are very easy
purchasers. They are not prepared to pay the real price.”

A few important excerpts from Pråk®ta-rasa Çata-düßi√î are

presented here:

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anartha thåkåra kåle rasa-gåna kore nå

anartha thåkåra kåle siddhi-labdha bole nå

“While still contaminated with anarthas, one should

never sing songs glorifying transcendental mellows. As
long as these impediments remain, one should never state
that siddhi has been attained.”

anartha thåkåra kale lîlå-gåna kore nå

anartha-niv®tti-kåle nåma ja∂a bole nå

“While still contaminated with anarthas, one should

never sing songs about the Lord’s confidential pastimes.
After these impediments are purified (anartha-niv®tti), one
never speaks of the Holy Name of K®ß√a as if it were a
mundane sound vibration.”

adhikåra avicåra rüpånugå kore nå

anartha-anvita dåse rasa-çîkßå deya nå

“The followers of Çrîla Rüpa Gosvåmî are never

neglectful in assessing anyone’s spiritual qualifications.
The followers of Çrîla Rüpa Gosvåmî never instruct a
servant who is engrossed in material impediments about
the science of intimate devotional mellows.”

asakta komala-çraddhe rasa-kathå bole nå

anadhikårîre rase adhikåra deya nå

“A devotee should never speak on the topics of devotional

mellows to one who has weak, pliable faith. A devotee

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should never attempt to bestow the qualification for rasa

upon one who is unqualified to receive it.”

vaidha-bhakta-jane kabhu rågånugå jåne nå

komala-çraddhake kabhu rasika to’ jåne nå

“Devotees who are still on the platform of following

regulated scriptural injunctions (vaidha-bhaktas) cannot
yet understand anything about the exalted stage of the
rågånugås, practitioners of spontaneous devotional
service. Those who possess weak faith cannot yet
understand the realm of the rasikas, relishers of pure
transcendental mellows.”

svalpa-çraddha-jane kabhu jåta-rati måne nå

svalpa-çraddha-jane rasa upadeça kore nå

“Those who possess little faith are never recognized

as being highly developed in loving devotional
attachment. Those who possess little faith are never
to be instructed in topics concerning transcendental
mellows.”

anartha-viçi߆a çîßye rasa-tattva bole nå

“The disciple who is still contaminated with these

impediments (anarthas) is never taught the science of
intimate devotional mellows (rasa-tattva).”

jata-rati prau∂a-çraddha-sa∫ga tyåga kore nå

komala-çraddhere kabhu rasa diyå seve nå

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“When spiritual attachment (rati) is manifest, one never

leaves the company of those endowed with advanced
faith. If immature devotees with pliable faith are
presented with a devotional mellow, they will never be
able to properly serve it.”

nåma k®på nå korile lîlå çunå jåya nå

“Without first receiving the mercy of the Holy Name, one

should never listen to recitations of K®ß√a’s confidential
pastimes.”

vyavahita lîlå-gåne kåma düra haya nå

aparådha-vyavadhåne siddha-deha påya nå

“One who is covered by offenses may sing the pastimes of

the Lord, but this will never do away with the lust burning
in his heart. By the blockage of offenses, one’s eternal
spiritual body (siddha-deha) will never be attained.”

In the following letters, appearing in the book Prabhupåder

Patravalî, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura clearly defines
the path to attain råga-mårga:

åpnåra påtre çåstra-såra-sa∫graha darçana kariyå ba∂i ånanda låbha

karilam. ei sakala kathå cinte båla kariyå ålocanå karilai jånite påriben
ye, ålaya haite jåta tra∫ca∂e påkå-buddhi prak®ta praståbe phala-
pradåne asamartha haya / åmarå kßudra jîva, vidhi-pather pathik;
tabe råger virodhî nahi / råger kathå ba∂a, tabe åmåder mukhe uhå
çobhå påya na / cho†a mukhe ba∂a kathå çunile bhajanånurågi-ga√a
håsya kariyå u∂åiyå diben /

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k®ß√a ki vastu, tåhå yåhåra upalabdhi haya nåi, tåhåra anuråga-pathe

unnatadhikåra pråptir ce߆å-ålasya jñåpak; ihåi mahåjana-ga√a pade
pade boliyåcen /

çrî bhagavån-nåma u bhagavån eki vastu / yåhåder nijer bandavicåre

nåma-nåmîte bheda buddhi åcche, tåhåder anartha-niv®ttir janya
bhajana-kuçala janer sevå karå nitasta åvaçyka; ihå dekhåibår janya
çrî gaurasundarer pårßad-bhakta-ga√a tåhå var√ana karen / totåpå†hîr
nyåya åmarå yadi uhå åu∂åyite yåi, tåhå haile loke åmådigke ‘pråk®ta-
sahajiyå’ baliya nirdeça pürvaka åmåder åtmastaritå kåmåiyå dibe
/ pråk®ta sahajiyå-ga√a ei rüpa durgatipakße ∂üriyå giyåcche baliya
sei sakala ‘pa∫ke gauriva sîdati’ dalke rågånugå-bhaktir mahimå
pradarçana karite haile svayaµ bhajanacatura haiyå apararer ma∫gala
vidhåna karite haya / sutaråµ likhita kathåguli åpani bhålo kariyå
bujhibår yatna kariben / ‘bhajana’ bahirer vå loka dekhåibår vastu
nahe / ucchaihsvare hari-nåma kariben, tåhå haile ålasyarüpa bhoga
åmådigke gråsa karite paribe nå /

“I was extremely glad to see in your letter the very gist of

all the sayings of çåstra! After deliberating over the matter
nicely in your heart you will find out that precocious
thinking born of laziness can bear no real fruit. We are
tiny jîvas, traversing the path of vidhi, yet we are not
inimical to råga. Råga-kathå is high, but in our small
mouth it doesn’t look nice. Hearing such high words
from our little mouth, devotees whose life and soul is
bhajana will laughingly push us away.

Having no idea of Who is K®ß√a, one’s trying to raise

oneself up onto the path of råga exposes his laziness;
Mahåjanas proclaim this at every step.

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Çrî Bhagavån and the Name of Bhagavån are one entity.

One who has conditioned perception of difference
between nåma and nåmî is utterly required to serve
devotees accomplished in bhajana for rectification of
one’s anarthas; to demonstrate this, the eternal associates
of Çrî Gaurasundara have described the kind of bhajana
such devotees engage in. If we go to repeat it like parrots,
people will designate us as ‘pråk®ta-sahajiyås’ and thus
bear down our self-assurance. But if we want to show
all these pråk®ta-sahajiyås mired in their misconceptions
the real glory of rågånugå-bhakti, we have to learn the
art of bhajana ourselves and only then try for others’
eternal benefit.

So try to carefully understand what is written. Bhajana is

nothing external nor any means for showing off. Loudly
call out nåma, then the spirit of enjoyment in the form
of laziness won’t be able to swallow us.”

åpnåra 24çe tårikher patra påiyå samåcåra jñåta hailåm / åpni

v®ndåvane giyå vaiß√ava-ga√er nika†a ye a߆a-kålîya-lîlå-smara√ådir
vißaya jñåniyåchen, uhå ådara√îya, sandeha nåi / kintu yebhåve e
sakala vißaya anarthamayî avaståya dhåra√å karå haya, vißaya†i serüpa
nahe / çrî hari-nåma g®ha√a karite karite se-sakala vißaya vyaktiviçeßa
jñånite påren, uhåi svarüper paricaya / anartha-niv®tti haile svarüpa
uddhudh haya / svarüper udbodhane nityapratîti åpnåte åsiyå upasthita
haya / uhå keha kåhåkeu kapa†atå kariyå çîkßå deya nå vå nir√aya
kariyå deya nå / tabe nißkapa†acite pracur hari-nåma karite karite ye
upalabhdir vißaya haya, tåhå sådhu-gurur påda-padma nivedana kariyå
sei vißayer dhåra√å çuddha u samartana kariyå lite haya / uhåi ekå-
daça prakåra svarüper paricaya / nånå sthåner avivecaka guru-ga√a
ye-sakala kathå ayogaya sådhaker upara k®trimabhåver cåpåiyå dena,

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uhåke siddhir paricaya balå jåya nå / jini svarüpa-siddhi låbha karen,

tini e sakala paricaye svata˙ siddhi paricita hana evaµ çrî-gurudeva
sei sakala vißaye bhajanaonntir såhåya kariyå thåken måtra / åmåra
ei vißaye adhika vaktåvya nåi / sådhaker siddhir unnatikrame ei sakala
kathå svåbhåvikî bhåve akapa†a sevonmukha h®daye prakåçita haya /

“I have noted your letter dated the 24th. The a߆a-kålîya-

lîlå about which you have heard from the Vaiß√avas in
V®ndåvana should be highly regarded no doubt. But
the way in which these pastimes are conceived of in the
contaminated state is totally corrupt. Some fortunate
individuals are capable of knowing these things after
chanting for a long time, for that is the identity of the
true self. But it can only be known after one is freed
of mental contaminations. With the awakening of
this spiritual identity, one automatically has constant
cognition of his spiritual form. Those who say that
they can teach or reveal this identity are practicing a
kind of deception; it cannot be done. On the other
hand, if a devotee receives some inspiration after
sincerely chanting for a long time, he should go to
the sad-guru or advanced devotees and ask for it to be
confirmed and purified by them. The spiritual identity
has eleven aspects (ekå-daça-bhåva). There are many
cases of unscrupulous gurus who artificially force-feed
these designations on unqualified practitioners, but we
cannot call this the mark of spiritual perfection. Those
who have achieved the perfection of being fixed in their
spiritual identity (svarüpa-siddhi) have attained such a
realization through internal revelation and the spiritual
master’s only involvement in these matters is to help
the further advancement of a disciple. As a practitioner

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progresses toward spiritual perfection, all these things

are revealed naturally within the heart that sincerely
seeks service.”

jåhåte çrî-nåmer k®på haya, sarvatobhåve çrî-nåmer nika†a båhåi

pråthanå kariben / a߆a-kåla-lîlå smara√a prabh®ti anartha-bukta
avasthår k®tya nahe / kîrtana-mukhai çrava√a haya evaµ smara√er
suyoga upasthita haya / sei kålai a߆a-kåla-lîlå-sevår anubhüti sambhava
/ k®trim-vicåre a߆a-kåla smara√a karite nåi /

“We should constantly pray to the Holy Name

for His mercy. One who is still in a contaminated
state should not engage in smara√a of the daily
cycle of the Lord’s pastimes ( a߆a-kålîya-lîlå ).
When we engage in chanting the Holy Names,
we are simultaneously engaged in hearing and the
opportunity for remembering is included in that.
One should not engage in a߆a-kålîya-lîlå-smara√a on
false premises.”

çrî nåma graha√a karite karite anartha apasårita haila çrî nåmai rüpa,
gua, u lîlå åpnå haite sphürti haibe /
ce߆å kariyå k®trim bhåve rüpa, gu√a, u lîlå smara√a karite haibe nå /

“There is no point in making a separate effort to

artificially remember the Lord’s form, qualities and
pastimes. The Lord and His Name are one and the same.
This will be understood clearly when the coverings in
our hearts are removed. By chanting without offenses
you will personally realize that all perfections come from
the Holy Name.”

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It is also interesting to note that in an old copy of Jaiva-dharma

published by the Gau∂îya Vedånta Samiti, in 1953 Çrîla Kesava
Mahåråja writes in the introduction:

çrîla prabhupåder vicåra-dhårå anusåre, bhajane kiñcit unnat-adhikåra

låbh nå karå parjanta ‘rasa-vicåre’ kåhåra-o praveça karå ucit nahe /
çrîla prabhupåda ‘bhåi sahajiyå’, ‘pråk®ta-rasa-çata-düçanî’ o anyånya
båhu prabandhådir madhye ihå suspastabhåve vyakta kariyåchen/
athaca etadin jåvat anadhikårî byaktir nika†e-o rasa-vicåra-sambalita
ei ‘jaiva-dharma’-grantha-khåni samarpana karite haiyåche/ ihå
çrîla prabhupåder vicåra-dhårår anukül nahe/ daivåt tåhår aikåntika
preranå-krame tåhåra-i mano’bhî߆a pürana-kalpe, çrîla †håkura
bhaktivinoder k®på-katåkßa-låbhåçåy, tåhår nija-janer preranåy ihå
tin-bhåge vibhakta haiyåche/ ‘rasa-vicåra-mülak’ t®tîya kha√∂a åmrå
anadhikårî sådhåraner nika†a arpan karite icchå kari nå/ tajjanya,
atyanta durmmülyer batsare såmånya pac-tî mudrå graha√a kariyå-i
1-m,o 2-ya khaöa ekatre pradatta haibe/

“According to Çrîla Prabhupåda’s line of thought, even

if one engages in bhajana but is not highly qualified,
it is improper to enter into discussions on rasa. Çrîla
Prabhupåda has expressed this very clearly in such
works as Bhåi Sahajiyå, Pråk®ta-rasa Çata-düßi√î and
many other essays. Nevertheless, even today there are
many unqualified persons who are given to studying
the portions of Jaiva Dharma containing the analysis of
rasa. According to Çrîla Prabhupåda’s understanding,
this is detrimental. Being the worthy recipient of Çrîla
Bhaktivinoda ˇhåkura’s merciful glance, and being
destined with an increasingly intense desire to fulfill his
innermost wishes, he has divided the book into three

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sections for his followers. According to his desire we

will not be selling the third volume, viz. rasa-vicara to
the unqualified public. The first two volumes will be
available for a symbolic price.”

In his introduction to Professor N. K. Sanyal’s book, Sree Krishna

Chaitanya, Çrîla Sarasvatî ˇhåkura writes as follows:

“One who presumes to instruct others without himself

realizing the nature of the course of loving devotion, or
who, although himself cognizant of the nature of the
path of devotion, instructs the disciple regarding the
same without due consideration of the aptitude of the
latter, is the pseudo-guru. It is necessary by all means to
renounce the guidance of such a guru.”

“Those who, falling into the clutches of the pseudo-guru

by neglect of the proper exercise of their judgment, deceive
themselves by consenting to adopt the higher grade of
worship to which they are not entitled, fall under the
category of the third class of offenders described above. But
those who, even after becoming aware of their unfitness,
persist in practicing the higher method of worship, hoping
thereby to gain honour and wealth for themselves, commit the
offense of religious hypocrisy. Until this defect is discarded,
there can be no appearance of the principle of spontaneous
liking for K®ß√a. These hypocrites only deceive the world
by the display of the external insignia of sectarianism and
pseudo-renunciation. Those persons who choose to show
their regard for these arrogant persons in consideration of
the external marks exhibited by them, failing to attain the

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favour of K®ß√a, only prove to be thorns in the sides of the

people of this world.”

Those who are proclaimed as rasika-gurus as well as their

followers, often quote the famous vikrî∂itaµ verse of Çrîmad
Bhågavatam (vikrî∂itaµ vraja-vadhübhir idaµ ca viß√o˙ 10.33.42)
to support their engagement in hearing the råsa-lîlå pastimes of
Rådhå-K®ß√a. The assumption of these rasika camps is that even
if they are contaminated with lusty desires within their hearts,
they will nonetheless be able to relish the Lord’s råsa-lîlå if they
simply hear from a rasikåcårya.

Although these rasikas have presented their arguments in an

apparently scholarly manner, they nonetheless grossly neglect the
mood of our åcåryas and especially that of Çrîla Bhakisiddhånta
Sarasvatî ˇhåkura.

Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura has written further as

follows:

“It is not empiric wisdom that is the object of quest of

the devotee. Those who read the scriptures for gathering
empiric wisdom will be pursuing the wild goose chase.
There are not a few dupes (duplicates or imitators) of
their empiric scriptural erudition. These dupes have
their admiring under-dupes (followers). But the mutual
admiration society of dupes does not escape, by the
mere weight of their number, the misfortunes due to
the deliberate pursuit of the wrong course in accordance
with the suggestions of our lower selves.” (The Harmonist,
December 1931, vol. XXIX No. 6)

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Deliberating upon the vikrî∂itaµ verse, Çrîla Bhaktisiddhånta

Prabhupåda writes in his Anubhåßya commentary to Caitanya-
caritåm®ta, Antya-lîlå 5.45:

ye vyakti çrîmad bhågavata-var√ita k®ß√era apråk®ta rasådi-madhura-

lîlå nijera apråk®ta-h®daya-dvårå viçvåsa kariyå var√ana karena vå
çrava√a karena, tåhåra pråk®ta manasija kåma sampür√a-rüpe kßîna
haiyå yåya / apråk®ta k®ß√a-lîlåra vaktå vå çrotå apråk®ta-råjye-i
nijera astitva anubhåva karåya prak®tira gu√a-traya tåhåke parabhüta
karite samartha haya nå / tini ja∂e parama nirgu√a-bhåva-viçi߆a
haiyå acañcala-mati evaµ k®ß√a-sevåya nijådhikåra bujhite samartha
/ pråk®ta-sahajiyå-ga√era nyåya ei prasa∫ge keha yena e-rüpa mane
nå karena ye, “pråk®ta-kåma-lubdha jîva sambandha-jñåna låbha
karibåra parivartte pråk®ta-buddhi-viçi߆a haiyå nija-bhogamåyå
råjye våsa karata sådhana-bhakti parityåga-pürvaka k®ß√era råsådi
apråk®ta vihåra vå lîlåke nija-sad®ça pråk®ta-bhogera ådarsa jåniyå,
tåhåra çrava√a o kîrtanådi karile-i tåhåra ja∂a kåma vina߆a haibe’ / ihå
nißedha karibåra janya-i mahåprabhu “viçvåsa’-çabda-dvårå pråk®ta-
sahajiyå-ga√era pråk®ta-buddhi nirasana kariyåchena /

“A person who hears or describes the råsa-lîlå and other

such pastimes as found in the Bhågavatam, living them in his
transcendental heart, then finds the material desires for sensual
pleasure wane to nothingness. Because K®ß√a’s pastimes are
transcendental, one who hears or speaks about them enters
into that transcendental domain where the material qualities
can no longer influence him. Even while in contact with
matter, he is unaffected; his mind remains calm and steady.
He is able to understand his own qualifications to serve
K®ß√a. No one should think, as do the pråk®ta-sahajiyås, that
an ordinary living entity will overcome lust by hearing and
chanting these pastimes if he is filled with contaminations

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like lust and greed, if he avoids accumulating the appropriate

knowledge of the relationships between matter, the individual
soul and the Supreme Lord, if he remains fixed in a subjective
world centered on his own sensual pleasures, if his intelligence
continues to be permeated with material conceptions, if he
neglects all the purifying activities of devotional service in
practice, and especially if he takes the spiritual love affairs
of the Supreme Lord to have the same kinds of sensual
motivations that he himself experiences. For this reason,
Mahåprabhu emphasized the word ‘faith’ (viçvåsa) in order
to forestall such sahajiyå arguments.” (Anubhåßya, Cc. Antya
3.45).

The members of the rasika camp have taken exception to our

statement that one must “first come to the stage of anartha-niv®tti”
before hearing rasa-kathå. However, our statement is supported by
Çrîla Bhaktisiddhånta Prabhupåda’s definition of çraddhånvita˙. In
the word for word translation to Caitanya-caritåm®ta, Antya 3.45,
Sarasvatî ˇhåkura has said that çraddhånvita˙ means ‘aspiring for
service with an unflinching purified heart’, ‘çraddhåya apråk®ta-suh®†
viçvåsena yukta˙ sevonmukha˙ san.’

It should also be mentioned that Çrîla Sarasvatî ˇhåkura has

stressed that the word dhîra refers to one who has mastered the
six urges of the senses, ‘ßa∂-vegajayî acañcala˙ rågånugå˙ gosvåmî.’
Çrîla Çrîdhara Mahåråja also confirms this as follows:

“In his writings, Çrîla Jîva Gosvåmî has laid stress on the
word dhîra, meaning self-controlled. To hear these elevated
subjects, one must enter into the culture of sense-control,
otherwise he will be destroyed.” (The Hidden Treasure of
the Sweet Absolute, verse 10.10 commentary)

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Çrîla B. P. Purî Gosvåmî Mahåråja further explains his Guru

Mahåråja’s teachings on this point:

“In Çrîla Viçvanåtha Cakravartî ˇhåkura’s commentary

to the above verse (vikrî∂itaµ vraja-vadhübhir idaµ ca
viß√o˙) from the råsa-lîlå, it is written:

ata eva çraddhånvita iti çåstråviçvåsinaµ nåmåparådhinaµ premåpi

nå∫gikarotîti bhåva˙… ayaµ çrî-råsa˙ çrîr api nåpa yam/

çåstra-buddhi-vivekådyair api durgamam îkßyate

gopînåµ rasa-vartmedaµ tåsåm anugatîr vinå

“The word çraddhånvita˙ indicates that ecstatic love for

K®ß√a does not come to those who do not believe the
scriptures or who persist in committing offenses against
the Holy Name. Thus even Lakßmî cannot enter into
this rasa-dance. Without exclusively following in the
footsteps of the gopîs, even those who believe in the
scriptures and the very intelligent cannot enter onto
this most difficult path of sacred rapture chalked out
by the gopîs.”

“For this reason, our most revered Çrîla Prabhupåda

never approved of open discussion by the unqualified
of the divine rasa, which is beyond the attainment of
even Brahmå, Viß√u and Çiva, and always gave priority
to the chanting of the Holy Name.”

“The unique characteristic of Çrîla Prabhupåda’s

preaching was that even though he often spoke about the
highest realms of devotional perfection, he always took

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care that none of his disciples got ahead of themselves

and skipped necessary intermediate steps in the stage
of practice to engage in anadhikåra-carcå (discussion of
matters for which one is not qualified). If one attempts
the cultivation of råga-mårga prior to gaining the proper
qualifications for such a practice and at the same time
pays less attention to the chanting of the Holy Names,
he is like a person who tries to pick the fruit without
climbing the tree. He will only get the damaged fruit that
has fallen to the ground. Prabhupåda characterised those
who engaged in such anadhikåra-carcå as pråk®ta-sahajiyås
and rebuked them for their entering into realms for
which they were not qualified.” (Of Love and Separation,
Chapter 3)

Elaborating on the word var√ayet (performing sa∫kîrtana

following the path of the rüpånugås, viz. the Holy Name, then
qualities, then pastimes etc.), Çrîla Purî Mahåråja explains in
several articles as follows:

“In Bhakti-sandarbha, Çrîla Jîva Gosvåmî outlines the

process to spiritual realization:

prathamaµ nåmna˙ çrava√am anta˙kara√a-çuddhyårtham apekßyam

/ çuddhe cånta˙-kara√e rüpa-çrava√ena tad-udaya-yogyatå bhavati /
samyag-udite ca rüpe gu√ånåµ sphura√aµ sampadyate / sampanne
ca gu√ånåµ sphura√e parikara-vaiçi߆yena tad-vaiçi߆yam sampadyate
/ tatas teßu nåma-rüpa-gu√a-parikareßu samyak sphuriteßu lîlånåµ
sphura√aµ su߆hu bhavati /

“First it is expected that one should hear the Lord’s

Names in order to purify the heart. Once the mind and

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intelligence have been purified in this way, one can hear

about K®ß√a’s form, through which one’s qualification to
visualize it is obtained. When the form of the Lord has
been clearly visualized, one can experience His qualities.
Once these have been clearly understood, one develops
one’s own individual spiritual characteristics through the
particular characteristics of the Lord’s associates. Thus,
once the Name, form, qualities and associates of the
Lord have been realized, a clear realization of K®ß√a’s
activities will follow.” (Krama-sandarbha commentary
to Bhag. 7.5.18)

“Some unscrupulous characters take this verse (vikrî∂itaµ

vraja-vadhübhir idaµ ca viß√o˙) and others like it to mean
that they can neglect the chanting of the Holy Names
and spend their time in hearing and discussing the
erotic pastimes of the Lord such as His råsa-lîlå. These
misguided souls think that by hearing about K®ß√a’s
råsa-lîlå, in a state of material contamination, they can
become purified and thus qualified for rågånugå practice.
However, if one does not seek the mercy of the Holy
Name first, but artificially tries to appropriate the right
to engage in such practices, he is like a pumpkin that
ripens too quickly and bursts —he inevitably falls down.”
(Article from Caitanya-vå√î 18.11, Feb. 1978)

“K®ß√a’s pastimes with the gopîs are incomprehensible to

someone who depends on scriptural injunctions and logical
arguments to engage in devotional service; one has to follow
the transcendental path of the gopîs themselves. These are
the indications found in the Bhågavata in the verse beginning
with vikrî∂itaµ vraja-vadhübhir idaµ ca viß√o˙, 10.33.42.”

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“The most merciful and worshipable Çrîla Prabhupåda

was so kind that he advised conditioned souls like
ourselves, whose hearts are filled with all kinds of
unwanted desires, to avoid prematurely getting involved
in discussing such topics and to simply throw ourselves at
the mercy of the Holy Name. The idea is that one should
harbor the powerful desire to attain that goal (on the
theory that one attains the perfection one seeks —yad®çi
bhåvana yasya siddhir bhavati tad®çi) and chant the Holy
Name according to the spiritual master’s instruction.”

“If we cannot follow Çrîla Prabhupåda’s instruction to

chant 100,000 Names every single day without offenses,
even a fourth of that amount has a positive effect and
quiets the mind. And yet there are those who do not even
chant that amount and still think that they can engage in
discussions of the Lord’s divine pastimes in the hope of
being able to relish them. This is pure arrogance!”
(Of Love in Separation — Meditations on My Divine
Master)

“Our most worshipable spiritual master Çrîla Prabhupåda

often quoted Jîva Gosvåmî from the Bhakti Sandarbha:
‘First it is expected that one should hear the Lord’s Names
in order to purify the inner self.’ (prathamaµ nåmna˙
çrava√am anta˙kara√a-çuddhyårtham apekßyam).”

“Prabhupåda explains that only after one’s mind and

intelligence are purified by the chanting of the Holy
Names can one hear about K®ß√a’s form, qualities,
associates, and finally, pastimes. One who has not yet
reached the stage of ruci, or taste for devotional service,

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may prematurely go to a pretender guru to take initiation

and instruction in rågånugå-bhakti, without first making
an effort to chant the Holy Name offenselessly. Such
a person may make a pretense of relishing K®ß√a’s lîlå
while still affected by materialistic contamination, but
such an attempt will not succeed in bringing him love for
the Divine Couple and service for Them in the spiritual
abode.”

“The sådhya-sådhana-tattva is fully expained in the

teachings of Råmånanda Råya, but it is clear from the
words of Çrîla Prabhupåda mentioned above that the
practices that lead to the supreme goal of service to the
divine couple, are only possible through the purificatory
process of chanting of the Holy Names of the Lord.
The Lord Himself has confirmed this statement when
He said ‘ihå haite sarva-siddhi haibe sabåra:’ From the
chanting of the Holy Names all perfections will come
to everyone. “All perfections” refers to perfections of
spiritual life. Even though the love of the inhabitants
of Vraja described by Råmånanda Råya is the most
secret treasure of the Vedic storehouse of knowledge,
the impossible feat of winning this great prize can be
accomplished by the mercy of the Holy Name; it can
achieve miracles. Mahåprabhu stated to Tapana Miçra,
Raghunåtha Bha††a Gosvåmî’s grandfather: “The object
and the means to attain it are found through the chanting
of the Holy Names,” and “As you repeatedly practice
the chanting of the Holy Names the seedling of love will
sprout and you will then know both the goal of life and
the means to attain it.”

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“Great authorities teach that one should remember the

pastimes of the Lord according to the eight times of
the day in relation to the eight verses of the Çîkßå߆aka.
In his Bhakti Sandarbha Jîva Gosvåmî states that in
Kali-yuga any type of devotional service must be done
in conjunction with the chanting of the Holy Names
(yadyåpi anya bhakti˙ kalau kartavya tadå kîrtanåkhy-bhakti-
samyojanenaiva). One should not give up kîrtana to engage
in smara√a.” (Art of Sådhana, Chapter 14.)

Çrîla Çrîdhara Mahåråja reveals his stance on rasa-kathå in the

following statements:

“Once Prabhupåda arranged to preach in V®ndåvana for

the full month of Kårttika. He asked Bhåratî Mahåråja
at that time to explain the Seventh Canto of Çrîmad
Bhågavatam, the story of Prahlåda. He did not ask for
narrations about K®ß√a, Rådhå, Yaçodå or anything of
V®ndåvana. ‘Preach çuddha-bhakti of Prahlåda first. People
are ripe in sahajiyå, imitation of devotion. Just try to make
them understand, to enter the plane of bhakti. That is
great; what to speak of k®ß√a-lîlå —that is far, far above.’
There in V®ndåvana the people wondered, ‘What is this?
They are explaining Bhågavatam, but leaving aside the
Tenth Canto. They are explaining the Seventh Canto,
the Prahlåda-lîlå, the lower portion of bhakti. That is
wonderful and strange.’”

“I found later on that Çrîla Prabhupåda himself spoke

for several days on the boundary line between Rådhå-
ku√∂a and Çyåma-ku√∂a. He read and explained the

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Upadeçåmrta of Çrîla Rüpa Gosvåmî. He did not speak

about Çrîmatî Rådhårå√î or about K®ß√a, but about
Upadeçåm®ta —the basic teachings. His attention was
always focused on the basics, because the fruit will come
naturally. ‘Pour water onto the root and the fruit will
come up by itself.’”

“Sitting between Rådhå-ku√∂a and Çyåma-ku√∂a he

explained not Bhågavatam, but Upadeçåm®ta. Upadeçåm®ta
contains the substance of Mahåprabhu’s teaching in the
language of Rüpa Gosvåmî. Çrîla Prabhupåda explained
these topics and not anything of Govinda-lîlåm®ta or
Viçvanåtha Cakravartî’s Çrî K®ß√a-bhåvanåm®ta. The
higher topics of mådhurya lîlå, Rådhå-K®ß√a’s amorous
pastimes, were left aside.

“Our master did not allow us to read the books where

the highest lîlås are described: Govinda-lîlåm®ta, Stava-
kusumåñjalî, Ujjvala-nîlama√i. He did not allow us to
study and to discuss them. Rather, he would be very
much disturbed if he heard that someone was interfering
with the higher lîlås in those books. He did not like it.
There are three chapters of Çrî Caitanya-caritåm®ta that
we were generally not allowed to discuss fully, including
the conversations with Råmånanda Råya. Where the lîlå
portion of Rådhå-Govinda is mentioned, we were not
to delve. Of course when paråya√a (consecutive chanting
of the whole book) was taking place, we were to go on
reading those sections, but without giving any particular
attention to the lîlå of the highest order of råga. That
was barred: “Don’t try to come into details there. That

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will come automatically when it is time. Do not make it

a public discussion. Do not place it in the public eye.”
(Follow the Angels, Chapter two)

Çrîla Çrîdhara Mahåråja speaks further:

Çrîdhara Mahåråja: “Yes, Govinda-lîlåm®ta is there, with a߆a-

kålîya-lîlås, the eight-fold lîlå of Rådhå-Govinda. This is for the
higher students.”

Devotee: “But in Jaiva Dharma Çrîla Bhaktivinoda ˇhåkura

mentions some of the a߆a-kålîya-lîlås.”

Çrîdhara Mahåråja: “Yes, but he has given everything in Jaiva

Dharma with much caution. Here Jîva Gosvåmî explains, you
must listen from a real source. So he will get there the real
thing. It is not like lust, just the opposite of lust. So with
that attitude you are to approach, dhîra. Master of his own
senses. He only is qualified to try to accept or listen, to enter
into this flavor, not those that are not master of their own
senses. And if he does:

naitat samåcarej jåtu manasåpi hy-anîçvara˙

vinaçyaty-åcaran mau∂hyåd yathårudro ‘bdhi-jaµ vißam

‘One who is not a great controller should never imitate

the behavior of ruling personalities, even mentally. If
out of foolishness an ordinary person does imitate such
behavior, he will simply destroy himself, just as a person
who is not Rudra would destroy himself if he tried to
drink an ocean of poison.’ (Bhåg. 10.33.30)

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“Due to ignorance, anyone may venture to enter into this

domain due to ignorance, even in mind, even mentally,
vinåçyati —he will be doomed. If he is not Çiva, if he takes
the poison, he is sure to die. And Çiva took the poison and
then ornamental thing came in his throat, nîla-ka√†a. By the
folded palm, Çiva drank the poison, but it was an ornament
to his throat. But if one who is not Çiva, if he takes poison,
he is sure to die. So one who is not dhîra and who has got
no qualification to enter into this domain, he is sure to die.
The warning is given in Bhågavatam by Çukadeva Gosvåmî.
It is nectar but still properly you must come to it. There is
a possibility of mistaking it for your awkward enjoyment.
Then you will be doomed forever.” (Room Conversation,
Nov. 12, 1981)

“‘Du߆a phala karibe årjjana’— Çrîla Bhaktivinoda ˇhåkura

warns that we will get only a bad result if we venture to
cross that line. It is aparådha. From the lower position,
the steps are shown: çraddhå, sådhu-sa∫ga, çrava√a, kîrtana,
then anartha-niv®tti, when the undesirable things vanish.
Then comes ruci, then åsakti, then bhåva-bhakti, the sprout
of real devotion. Then prema-bhakti, and sneha, mana,
pra√aya, råga, anuråga, bhåva, mahåbhåva —by such steps
we are to approach the highest plane.”

“Our Guru Mahåråja, Çrîla Bhaktisiddhånta Sarasvatî

Gosvåmî Prabhupåda, asked that we keep Rådhårå√î
in great reverence, ‘On your head, over your head—
don’t be bold enough to approach directly: Püjala
råga-patha gaurava bha∫ge. Try to keep Her and Her
group at a respectful distance, above your head. Don’t
rush towards that position. It is not that cheap.’”

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“The whole tenor of Guru Mahåråja’s life was such: ‘That is

high, very high, and from below we are to honor that.’ We
must establish this conception, the proper regard for that
higher lîlå, throughout the entire world: ‘That is too high.’”

“Prabhupåda has ordered such strict behavior, and we

also follow that. At so many other places they show the
råsa-lîlå with dolls, but I never do that. Following what is
true to my understanding of my Gurudeva’s will and his
words, I do not make any show of jhulana-lîlå or råsa-lîlå
or anything of that nature. I find in my heart that this is
not pleasing to my Guru Mahåråja. But in so many ma†has
(temples) I see at present, I hear also, that they are doing
that, but I strictly abstain from showing jhulana-lîlå and
råsa-lîlå. That is too high for us.”

“I must be true to the words of my Gurudeva if I want

my realization and not just some sort of popularity. Some
may discuss the higher lîlås to attract people, to make
money, or even to develop a favorable field for preaching,
but I do not do this. I do not want popularity or any
recognition as a higher åcårya. I am a student.”

“Still I am a student. I consider myself to be a student,

a faithful student. What I heard from my Gurudeva, I
try my best to stick to that, to keep my position there as
I heard from him. I do not want to mutilate that in any
way to suit my purpose. I try not to do that. Of course for
big propaganda some may adopt different ways, as they
see fit. They are now free. But I am not one to do so, to
go on in such a way. I try to follow my Guru Mahåråja,
Çrîla Prabhupåda.” (Follow the Angels. Chapter 2)

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“Püjala råga-patha gaurava bha∫ge. The whole tenor of our

Guru Mahåråja, of the nature of his service is herein. Not
only for him, but he has extended the banner to all. Come
under the banner of such nature of thought about the
divinity, an initiation will be safely secured. This verse is
the inner life of my Guru Mahåråja.” (Sept. 1, 1981)

This verse, püjala råga-patha gaurava bha∫ge, was repeatedly

glorified and emphasized by Çrîla Çrîdhara Mahåråja as the
embodiment of his Guru Mahåråja’s mood —that of extreme
respect for this higher path.

When confronted with the obvious differences between the

standards of our bona-fide åcåryas and those of the ‘rasika-gurus’
the under dupes simply side-step the issue entirely by saying, “Oh,
you just don’t understand the inner mood of the åcåryas.”

Although rasika-gurus claim that they alone know the inner mood
of our åcåryas, the present sevaite-åcårya of the Çrî Caitanya
Sårasvata Ma†ha strongly disagrees:

“In my forty two years with Çrîla Guru Mahåråja

(Çrîla Çrîdhara Mahåråja) I never once heard him give
permission for that (hearing and describing the intimate
pastimes of Rådhå and K®ß√a) to us. It was the desire of
Guru Mahåråja to tell something about the pastimes of
K®ß√a, of Rådhårå√î, and others, so we heard from him,
but always he told us in a very cautious way. Never did he
tell us to read Ujjvala-nîlama√i or similar books, but some
things he told us, and I know many çlokas from Ujjvala-
nîlama√i, Vidagdha-mådhava, Lalita-mådhava and others.
That is, Guru Mahåråja had me study kåvya (Sanskrit

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composition), and it is necessary to read these verses to

understand the many varieties of Sanskrit metre, language,
beauty, ala∫kåra, etc. But I can say it is a special case, it is
not for all. These books are no doubt the supreme books
of our sampradåya, but they are not for all and everyone’s
reading. If anyone will read these books then they will
become pråk®ta-sahajiyå, and what will be for them?”
(Çrîpåda Bhakti Sundara Govinda Mahåråja, London,
Oct. 26, 1993)

Çrîla Purî Mahåråja commented on the development of the

sahajiyå party in western countries as follows:

“In your foreign countries a party of sahajiyås has

appeared. And it is not a matter of inventing something
—what they speak is there in 10th Canto, in the works
of the Gosvåmîs, Çrîla Viçvanåtha Cakravartî ˇhåkura.
But the very fact of their speaking such higher topics to
unprepared audiences, ignoring the glories of the Holy
Name, who is the only real path to this higher lîlå, is
nåmåparådha. Mahåprabhu never did like this. He was
relishing these topics with a few of his antara∫ga-bhaktas,
and He was inspiring the masses to perform nåma-
sa∫kîrtana, and Himself performed sa∫kîrtana with great
numbers of devotees. Pracåra should be nåma-pracåra!”
(Room conversation 7th Feb. 1996. Çrîdhåma Måyåpura.
Çrî Gopînåtha Gau∂îya Ma†ha)

“If I spoke here on Bhramara-gîtå, Gopî-gîtå and other

such high topics, I would fill this room (laughs). This
room would be full. But these topics are very high —not
for everyone. Çrîla Prabhupåda never spoke like this in

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public —these confidential topics. Mahåprabhu only

spoke these things with four and a half devotees. Not
every devotee.” (Çrîla Purî Mahåråja, Room conversation,
Çrîdhåma Måyåpura, Çrî Gopînåtha Gau∂îya Ma†ha,
1994)

“Lust can be conquered through chanting and this

chanting should be done sincerely. Unless we attain the
eligibility, we cannot go into these very esoteric pastimes
of K®ß√a. Even Caitanya Mahåprabhu through His own
example was relishing this rasa literature of Ca√∂îdåsa,
Govinda Dåsa, Vidyåpati, the råsa-lîlås with a very select
few. He never went into public to discuss this. Because
these pastimes of the Lord, these relationships with the
Lord, with His devotees, are very esoteric and have to
be understood in that manner.”

“So we are followers of Caitanya Mahåprabhu, and as

such, we have to acquire through chanting, the eligibility
to come to that platform where we can openly discuss or
even discuss with one another, these intimate pastimes with
the correct conception. It has to be done with an eager
mind, wanting, even hankering, to understand how we
can get rid of our lust, anger —rather than discussing this
as an entertainment, which is so often done. So chanting
means without offences. The ten offences are there, they
have been enumerated, so chanting means only when we
get rid of our offences. Then gradually this eligibilty may
come when the six enemies begin to subside.”

“When one comes to that level of consciousness, when

the mind is undisturbed by the material influence, at

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that time, he can actually begin to start to serve purely.

And then all the pastimes can also be meditated upon
properly.”

“However, one should not consider chanting to be

something very simple —something which is given to
the beginners to keep them quiet, or to think that it is not
the principle limb of pure devotion. In fact, this is the very
basis of pure devotion, because without having proper
attachment to the Holy Name or proper understanding
of the Holy Name, there is no question of going any
further! The only thing that can give you prema is pure
chanting. There is no other process that can bring you
to the level of prema.”

“You may feel sometimes a certain attraction, but if this

is not steady, you cannot interpret it as lobha, which is so
rare. You cannot just find it anywhere.”
(Çrîla Purî Mahåråja, Lecture, V®ndåvana 11th Nov.
1994)

In a recent barrage of essays, the rasika camp has cited some

examples in an attempt to support the idea that our Guru
Mahåråja, Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda spoke
of higher topics to the unqualified. The examples presented in
those essays were of an exceptional nature, not standard. Actually
our Guru Mahåråja never spoke in public about rasa-kathå —only
to a very few individuals did he ever raise such topics and those
too were not of a confidential nature. Our Guru Mahåråja’s main
preaching was always from Bhagavad-gîtå, basic fundamental
Gau∂îya philosophy. Here are a few statements by our Guru
Mahåråja on this topic:

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“Thoroughly study Bhagavad-gîtå, and after studying

Bhagavad-gîtå, if you are fortunate enough to understand
what is K®ß√a, then, K®ß√a says, surrender. That is
the beginning of understanding K®ß√a. Don’t try to
understand the pastimes of K®ß√a with the gopîs.” (Class
on Cc. Ådi 1.6, March 30, 1975)

“But as far as possible, very cautiously and very rarely

we shall present. Caitanya Mahåprabhu’s life we see that
in public He never discussed about K®ß√a’s lîlå with the
gopîs. That was very confidential discussion amongst
His own circle, Råya Råmånanda, Svarüpa Dåmodara,
like that. And He inquired... Even a learned scholar,
He discussed about the philosophy, that Sårvabhauma
Bha††åcårya. But when there was a great devotee like
Råmånanda Råya, He relished gopîs,’ I mean to say,
intimate behavior with K®ß√a. So we should remember
this, that public may misunderstand this. Therefore we
have to present these things very cautiously, not very
openly. They may misunderstand.” (Discussion with
BTG staff, Dec. 24th, 1969)

“We cannot understand the affairs of the spiritual

world on the basis of our experience in the material
world. The Lord’s pastimes with the gopîs are therefore
misunderstood by mundane scholars and word-
wranglers. The parakîyå-rasa of the spiritual world
should not be discussed, except by one who is very
advanced in pure devotional service. The parakîyå-rasa
in the spiritual world and that in the material world are
not comparable.” (Cc. Madhya 13.24, purp.)

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“Although K®ß√a is the purest of the pure, mundane

people, thinking of K®ß√a’s pastimes that appear immoral,
themselves become polluted. Çrî Caitanya Mahåprabhu
therefore never publicly discussed K®ß√a’s dealings with
the gopîs. He used to discuss these dealings only with
three confidential friends. He never discussed råsa-lîlå
publicly, as professional reciters do, although they do not
understand K®ß√a or the nature of the audience. However,
Çrî Caitanya Mahåprabhu encouraged the public chanting
of the Holy Name on a huge scale for as many hours as
possible.” (Cc. Madhya 4.134, purp.)

The ‘ rasika-gurus ’ claim that A. C. Bhaktivedånta Svåmî

Prabhupåda wanted to give this rasa-kathå to everyone. This
is clearly not a fact, especially when we take into consideration
the lack of adhikåra of his audience. All the close disciples of
our Guru Mahåråja who were present during his åcårya-lîlå will
confirm that he never spoke on confidential subject matters to
mixed audiences, as implied by the rasika camp. Rather, he warned
against this. Our Guru Mahåråja was a strict follower of Çrîla
Bhaktisiddhånta Sarasvatî ˇhåkura and as such he never strayed
from his instruction.

We also find the same advice, as given by our Guru Mahåråja,

being given by his godbrother, Çrîla Bhakti Prajñåna Keçava
Gosvåmî Mahåråja in his Çrî Dåmodarå߆akam-tîkå as follows:

“namo’nanta lîlåya’ våkye, sådhåra√ata˙ yåhåra lîlår anta nåi, sei

anantåmaya-lîlå bhagavån çrî k®ß√a kei namaskåra bujhåya / kintu
çrîla sanåtana gosvåmî satyavrata munir antarnihita uddeçyer prati
d®ß†i kariyå evaµ nija bhåvånusåre ukta våkyer ekati nigü∂h-artha

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nir√aya kariyåchen / yathå -‘sri råsa-lîlåkei namaskåra’ / ‘ananta’-

çabde-yåhåra anta nåi vå çeßa nai; arthåt nitya, açeßa vå asa∫khya
ityådi / ‘lîlåya’-çabdati ‘lîlå’-çabder caturthîra ekavacana (nama˙-
çabda-yoge) / evaµ ‘lîlå’-çabder vyutpatti ei ye, ‘lî’+’la’ = ‘lîla’ / ‘la’
- çabder artha - ali∫gana karå —(lî-dhåtu kvip-bhåve ‘lî’) evaµ ‘la’-
çabder artha graha√a karå (lå-dhåtu u = la) / sütaråµ ‘lîla’-çabder
dvåråi gopî-ga√er ali∫gana g®ha√a karå haya yåhåte sei råsa-krî∂ådi
lîlåkei namaskåra bujhåitechen / ei janyai ‘ananta-lîlåya’ balite,
tîkåra —”gokula vißayikå sarvåpi lîlodi߆å asye ca nama iti ‘bhåva˙’”
/ likhîyå çrî sanåtana gosvåmî nijeu ‘madhure√a samåpayet’ —våkyer
sårthakatå kariyåchen /

årau ekatî vißaya esthåle vißayabhåve lakßya karå prayojana /

dåmodarå߆aker antim çloke çrîla gosvåmîpåda jånåitechen yei çrî k®ß√er
råsa-krî∂ådi lîlå sarvåpekßå çre߆ha haile u tåhå ‘parama-gopåtvena
anarbhivåñcayana…kiñcideva saµkete nodiçan pra√amati’ —ihåra
tåtparya ei ye, råsa-lîlår parama-gopanîyatva-hetu (satyavrata muni)
ki∫karanmåtra sa∫keta athavå ektü-måtra injita kariyåchen / ihå dvårå
sp®ß†ai pratîyamåna haya ye, yathåne-sekhåne yakhana-takhana råsa-
lîlår çrava√a-kîrtana karå nitånta avidhi / çudhu tåhåi nahe, anadhikårî
vyakti yadi kåma düra karibår chalanå kariyå råsa-lîlå mane-mane u
cintå, åcarana athavå anukåra√a karen, tabe tini råsa-lîlår gaurava-
håni karår aparådhe niçcayi adha˙ patita haiben / evaµ akålapaka
pråk®ta-sahajiyå-våder nyåya kåmuk u g®håsakta haiyå pa∂iben /
råsa-lîlår çrava√a-kîrtaner kåra√a u adhikårî nir√aya-prasa∫ge çrîmad
bhågavater sei råsa-lîlåri çeße yåhå var√ita haiyåche tåhå viçeßabhåve
ålocya / yathå —naitat samåcarej jåtu manasåpi hy-anîçvara˙
vinåçyaty-åcaran mau∂hyad yathårudro ’bdhi-jam vißam / ihåra
tåtparya ei ye, ‘îçvara’ arthåt prak®ta-yogya, kßamatå-sampanna
adhikåra nå haile maner dvåråu kakhan u råsa-lîlå, cintå, åcara√a
vå anuçîlana karibe nå / såkßåt çiva samüdråkhita vißa-påner ekmåtra
adhikårî / kintu anadhikårî arudra vyakti arthåt apåtra ‘mahåpåtra’

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såjiyå yadi råsa-lîlår çrava√a-kîrtanarüpa vißa-påna karena tåhå haile

m®tyu arthåt åsanna-m®tyurüpa saµsåra-baddha-daçå avaçyantårî /
råsa-lîlå sarva-lîlå-cü∂åma√i evaµ tåhåra phala u sarva-cü∂åma√i
/ sütaråµ tåhåra adhikårî keu sarva-cü∂åma√i haite haibe / ye-kona
h®d-roga-grantha, kåmuk, apåtra vyaktir pakße råsa-lîlå kona prakårai
ålocanîya nahe / ajñatå düra karibåra janya viçva-vidyålayer sarvoccha
çîkßå låbha karå ekåntu åvaçyaka haileu pråthamika vidyåthîke athavå
alpajña vyaktike sarvaccha çre√îte bhatti haite deuyå haya nå / sütaråµ
indriyåsakta svalpajña vyaktike råsa-lîlår sarvottama çîkßå deuyå yukti-
sa∫gata nahe /

‘The statement namo ‘nanta-lîlåya is usually understood

to mean “obeisances unto ananta-lîlå-bhagavån Çrî
K®ß√a,” or He whose pastimes are limitless. But Çrîla
Sanåtana Gosvåmî looks toward the esoteric intention of
Satyavrata Muni and also according to his own mood of
realization has revealed a very confidential purport. Thus,
“Obeisances unto çrî råsa-lîlå.” The word ananta indicates
that which has no end; namely perpetual, inexhaustible,
countless, and so forth. In the expression lîlåya, the word
lîlå is of the fourth case ending in the singular number
(in conjunction with the word nåma˙). The derivation
of lîlå is - lî + lå = lîlå. The meaning of the word lî is to
embrace, and the meaning of lå is to accept. Therefore,
the word lîlå is indicative of that sportive pastime in
which Lord K®ß√a accepts the embraces of the gopîs; thus
it is understood to mean in this context that obeisances
are being offered unto the råsa-lîlå and other associated
pastimes. For this reason it is stated ananta-lîlåya. And
as Çrîla Sanåtana Gosvåmî has written in his tîkå, ‘It is
suggested to include all the pastimes associated with the
realm of Gokula V®ndåvana. I offer my obeisances unto

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all those lîlås; such a mood is most certainly expressed

in this way.’ By writing this, he has himself fulfilled the
quotation of madhurena samåpayet, all undertakings
should be completed sweetly.

“Yet another topic is necessarily indicated at this point.

Çrîla (Sanåtana) Gosvåmîpåda has revealed that the final
çloka of Dåmodarå߆akam shows Çrî K®ß√a’s pastimes
headed by the råsa-lîlå to be the topmost of all. He states
‘Since these are the topmost of confidential topics, they
are not mentioned directly. Therefore such confidential
pastimes are referred to by a mere hint only, as they
are offered obeisances in the words namo ‘nanta-lîlåya.’
The meaning of this is that because the råsa-lîlå is the
most highly confidential pastime of the Lord, therefore
Satyavrata Muni has mentioned it only with the briefest
clue or tiniest glimpse. By so doing, he has made it
known that it is always inappropriate to casually hear
and chant about the råsa-lîlå here and there, whenever
and wherever. Not only that, but if an unqualified person
deceives himself with an attempt to banish lust, but then
contemplates, performs or imitates the råsa-lîlå, then such
a person certainly becomes degraded due to the offense
of minimizing the glories of the factually transcendental
råsa-lîlå. Eventually he will fall down to become a lusty
debauchee and attached householder, just like the pråk®ta-
sahajiyås who prematurely dabble in the highest truth.”

In regard to ascertaining who is qualified to hear and chant about

the Lord’s råsa-lîlå, it is especially noteworthy to examine the
statements of Çrîmad Bhågavatam presented at the conclusion of
the råsa-lîlå description (10.33.30):

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naitat samåcarej jåtu manasåpi hy-anîçvara˙

vinaçyaty-åcaran mau∂hyåd yathårudro ‘bdhi-jaµ vißam

“One who is not a great controller should never imitate

the behavior of ruling personalities, even mentally. If
out of foolishness an ordinary person does imitate such
behavior, he will simply destroy himself, just as a person
who is not Rudra would destroy himself if he tried to
drink an ocean of poison.”

“The purport of this is that one who is not an îçvara truly

qualified by being endowed with divine potency should
never even mentally contemplate, perform or imitate the
Lord’s råsa-lîlå. Only Lord Çiva himself is able to drink
an entire ocean of poison. If an unqualified person who
is arudra (not Çiva) falsely considers himself to be greatly
qualified and tries to drink poison in the form of hearing
and chanting about the råsa-lîlå, then he would certainly
die —that is, he would become tightly bound within
the death-like condition of saµsåra or gross material
existence.”

“Lord Çrî K®ß√a’s råsa-lîlå pastimes are the crest-jewel

of all His pastimes, and the benefits of cultivating such
pastimes are the crest jewel of all benefits. Therefore those
who are qualified to relish these topics will be the crest
jewels among all devotees. The Lord’s råsa-lîlå should
never be studied in any way by those who are seized
by the disease of the heart, who are lusty for personal
gratification, or otherwise unfit. In matters of ordinary
education, if one wants to dispel one’s ignorance, it is
necessary to gradually master the highest knowledge of

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the university; but a beginning student or someone of

little knowledge is never admitted prematurely into the
highest class. Similarly, it is never appropriate to give
instructions about the most elevated topic, the råsa-lîlå,
to persons of little knowledge who are simply attached to
the external bodily senses.” (Çrîla B. P. Keçava Mahåråja,
Çrî Dåmodarå߆akam-tîkå, Verse 8)

“One day a devotee was studying the commentaries on

råsa-lîlå, bhramara-gîtå and so on, and Çrîla Gurudeva
said, ‘The qualification to hear topics such as råsa-lîlå
will come when çrî nåma-kîrtana has freed the heart from
anarthas, and çuddha-sattva has appeared there. Otherwise
the transcendental pastimes of Çrî Rådhå-Govinda will
appear to be the activities of a worldly hero and heroine,
and will only give rise to false ideas. The conception of
rasa is only possible in the siddha-deha, the perfect state.
It is impossible to perceive ç®√gåra-rasa in a material
body. Only a person who is free from the lower types
of enjoyment and is in the stage of bhåva is qualified to
discuss sambhoga-rasa.’” (Åcårya Kesarî Çrî Çrîmad Bhakti
Prajñåna Keçava Gosvåmî — His life and Teachings, Part
4, p. 343)

In this essay we have established, with reference to our åcåryas,

that the serious student in K®ß√a consciousness does not attempt
to approach the higher topics of lîlå without the proper adhikåra,
qualifications. The proper adhikåra has been mentioned as three:
anartha-niv®tti, ruci, and lobha. First, one should become purified
of any misconceptions, lust, or materials desires within the heart,
anartha-niv®tti. Furthermore one should have ruci, or a real taste
for K®ß√a consciousness, having abandoned the taste for lower

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subject matters. And last but not least one should aquire lobha,
the intense spiritual greed to hear about k®ß√a-lîlå. The wise
student does not attempt to omit any step in the progressive
development of K®ß√a consciousness. One who does so is at risk
of being lost forever.

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 A B O U T T h e A U T H O R

Svåmî B.G. Narasi∫gha

His Holiness Çrîpåda Bhakti Gaurava Narasi∫gha Mahåråja is

a leading sannyåsî disciple of His Divine Grace A. C. Bhak-
tivedånta Swåmî Prabhupåda —recognized as a dynamic
preacher and distributor of the unlimited mercy that emanates
from the lotus feet of his guardians— Their Divine Graces
Çrîla A. C. Bhaktivedånta Svåmî Prabhupåda, Çrîla Bhakti
Rakßaka Çrîdhara Deva Gosvåmî Mahåråja and Çrîla Bhakti
Pramoda Purî Gosvåmî Mahåråja.

In Pråk®ta-rasa Ara√ya Chedinî, Çrîpåda Narasi∫gha Mahåråja

expertly clarifies the proper conception of pure devotion (çud-
dha-bhakti), as received thru the divine preceptorial line of Çrîla
Sarasvatî ˇhåkura Prabhupåda.

Çrîpåda Narasi∫gha Mahåråja is the author of various es-

says, articles and books in which the principles and concep-
tions of pure devotion are clearly defined. Presently Çrîpåda
Narasi∫gha Mahåråja is preaching K®ß√a consciousness in the
United States and India and he is also developing Devavision,
a series of spiritual video documentaries.