Other Discussions
|
Unity in Diversity by Abhay Caran Dasa, North American Secretary WVA-VVRS Posted June 28, 2008 All Glories to Srila Bhaktivinoda Thakur Prabhupada, Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada and to our Beloved Srila Prabhupada, ki jai! World first, my temple second. That statement was often heard from Srila Prabhupada. Our Bhakti- or -mission of Divine love is concerned with every suffering soul, which does not really leave space for envy or distinction amongst us in Lord Chaitanya's/Nityananda's tree of Bhakti (love) This morning I was thinking about some of the envisions by Srila Bhaktivinoda Thakur, one in particular was that there be Judges with tilak consulting the Vedas to give truth? There are many steps that have to be taken amongst us in unity before that will ever happen, 1st and foremost who would respect Vaisnavas quarreling in courts over the properties given by the Lord for preaching without our personal interests ? Or abuse of ones power, quarreling or rhetoric on the internet or in papers and literature from some who attempt to minimize others, with their tikas demonstrate that they are confused about or have little grasp of what our Gurus have given us and what they represent. It's disturbing that I see this mentality is promoted. I think about this, I try to write against and about this, that if we are to attract suffering souls and they read everywhere on the net and hear it here and there that this devotee smashes that devotee or that camp of Vaisnava's are this and that, The doctrine of universal truth and love must therefore stand opposed to all these attempts and to sectarian ideas. "A sectarian missionary preaching universal love is but a great inconsistency". Bhaktivinode Thakur in the Hindu Idols Jan. 1899. This quote really says it all, to understand the high expectation coming towards each and every one of us. In the same spirit the Bhaktivedanta Charity Trust was founded by our beloved Srila Prabhupada to "bring unity amongst the Gaudiya Vaisnavas, especially the followers of his divine grace Srila Bhaktisiddhanta Sarasvati Thakura So we can clearly define the efforts made by our eternal guardians, yet some allow and what appears to be support or at least facilitating this rhetoric, these aparadhas of this nature, we see are posted.in different forums and mediums, its painful to see this towards those making the effort to keep the unity amongst Vaisnava's, and we can understand that these are of a neophyte mentality, symptoms and mentality, it should not be promoted nor tolerated! Since there are distinct differences between the teachings of the Acaryas, we can only go as far as to apply the same philosophy which our Supreme Lord and Saviors in the present age have given us. Inconceivably, simultaneously one and different. "Unity", no doubt in our theistic world view difference is there-in the variety of divine plans of the one Supreme Lord equally as there is different rasa's. Even in His abode Goloka He manifests his different pastimes which cannot even be fully harmonized in the minds of some particular devotees, but they are fully harmonized within the sweet will of the Lord. There are other Vaikuntha planets with unlimited varieties of Aisvarya feelings and relationships. From Srila Prahlada Maharaja to Lord Shiva. We follow the Mahajanas and thus let's allow all the opportunity for everyone to reveal their particular feelings and revelations they have received from their Acaryas or particular Gurus and Group leaders and not permit conditioning to cover these truths. But we are Rupanuga Bhaktas We do not think that someone, upon meeting a devotee of Lord Narasingha deva that he or she has to leave his service to the Pancha Tattva, but neither can we conceive of a gopi meeting Lord Visnu and ignoring his presence. It can only be good for the world to broadcast the divine sweet invitation of Srila Rupa Goswami, through every possible means. In unity we become a new Brihat Mridunga, so that the World and all the devotees may hear the blissful sound of Mahaprabhus World Sankirtan Party. Let us not forget that one of our duties is to remove the cloud of impersonalism from this world. If we do not join hands, but rather think only of our "own" maths, we will loose a lot of important time and space. Srila Bhaktisiddhanta Sarasvati Prabhupada said that we should preach in Europe, America. That was his desire amongst many others. One other desire was that we all work together jointly to preach. Srila Prabhupada emphasized this unity with in his own mission, and I know many who live to resonate that mood today. In further consideration of the possibility for all to participate there is the sacred relationship of the Guru with his disciple, it is the lifeline of all Sampradayas. That should not be intruded upon. I have seen, heard and read a lot contrary to this as of late posted on the net. It is complex, because there is the Guru as the inspired representative of Krishna, the Guru as the servant of his Guru, the godbrother of his godbrothers and then there's the personal aspect of his/her Vaisnava life. To bring all of these together symphonically is quite a challenge, if not impossible. Only a mutually magnanimous relationships filled with love and trust can afford two or more Gurus and/or their disciples cooperating in one joint effort, within a town, a city, country or globally. Generally a Guru and his disciple require a private place to allow for the development of the exclusive-servitorship-mood in the disciple, most of which is in the heart.. It is difficult enough to place one's faith in a particular Vaisnava Guru in order to get out of the material existence under the present conditions of the world without addtional external distractions inparticular those who wish to help foster this. Godbrothers,sisters alike of one Guru or another should not be expected to subsist under any sort of pressure, but of course deviations, misinterpretations have to be brought to light and corrected for all to benefit.. Let us be realistic. Love reigns supreme. And if that support and love does not exist in both directions between initiating Gurus, their Godbrothers/Godsisters and the different camps, then for all, including the disciples, the Sankirtan effortsalong with the situation for some becomes awkward, detrimental and unhappy. Lastly, there will be these obvious splits, missions and their efforts will suffer. We must provide and facilitate a platform of universal love and not become an obstacle. If we come to understand our Srila Prabhupada's mission of love, with its tenderness, kindness that he extended to all, then all our efforts can bloom, in all our hearts and minds we should not fault find in others but lift them up and become an instrument of that Love, but again yes we should not allow deviation or misrepresentation to manifest. We have to encourage efforts made to uplift oneanther, thus allowing so many to freely choose how they want to serve the Sankirtan mission, and not criticizing those who branch out to take up a particular service, taking into consideration what Mahaprabhu said when he told Kurma Brahmana to become a Guru and save his people by delivering Krishna Upadesa to them. Precisely what all of our Gurus have preached and what history has shown. What we consider today as Gaudiya math is so many temples founded by so many disciples of Srila Prabhupada Bhaktisiddhanta, actually they were started rather independently and often not approved by other more established godbrothers. Now, years later, we see that they were quite empowered to create great missions, while those who stayed with the previously, established Maths did have to live with many oppositions from within. Today we see this within ISKCON. Let us learn from the past as much as possible. Srila Sridhara Goswami Maharaja gave us three golden formulas:
The Identity of any Vaisnava as servant of his Guru and of the whole Sampradaya, has to be free of restrictions put on by someone he may not have faith in is a necessity for an inspired life in Krishna Consciousness We have to bring our understanding to that level, technically or practically, we have to realize this, and provide and support such an identity, because it accepts all those who participate in the noble task of saving others, be it as initiating Acaryas, or as humble servants of any Vaisnava or Vaisnava mission, and as we mature we will develop our own solutions to the world's problems and be able to properly enthuse and support others in theirs. For example with the everyday questions of why we wear doti's, shaved heads, monk robes , chant on beads, only eat vegetables, and to deliver conditioned souls with our real message, we have to work through all of this, all of this is being challenged to those who actively preach, as many of us are doing. The promotion of unity is one of our main concerns and goals in our preaching effort, Ignoring such points under the plea that only KRISHNA-kirtan is important and the mentality that only we are doing and only I or we have the right stuff will not gain us the respect we would like to have when we address the public with our deeper message. Besides that, our Vedic-Vaisnava-tradition holistically encompasses every aspect of material life as well, offering natural remedies for all the evils facing us and the world today, which includes smashing the illusions of the bodily concepts, impersonalism, viodism and sectarianism! Or we can allow embarrassment again and again when confronted by non-devotees who challenge that our so-called "simple living & high thinking"-ideal is actually very shallow? No doubt, we can justify our actions in many, many ways, but lastly we are to establish the mood of beautiful Vrindavan and Mayapur through our life example, in our preaching we wish to attract all jivas back to the spiritual world. United we have a great task to perform -divided these contradictions and challenges will continue to manifest- so to connect all the visionaries in our Sampradaya with each other and thus prepare ourselves for the day when masses of people come to us for guidance in their spiritual as well as their material life the examples must be set. Our Acaryas have brought us divine love. Their dignity can only be guarded and protected fully in a Vaisnava World with the Unity in Diversity characteristic that they promoted. We have to protect and continue this legacy.. Even one self cannot preach with full enthusiasm if every time one of our Acaryas leaves this world and we see all his efforts, his accomplishments and to all of those who serve and have surrendered their life become subject to dispute and criticism from others and as history demonstrates, if not amongst each other. We have to create such a spirit that all Vaisnavas and those inspired to participate happily take part. We have to see how Vaisnavism is going to evolve to meet the challenges of an ever-changing world. We must question our own activities, precepts and concepts. Do they promote a unified loving mood amongst Vaisnavas in general? If not, there are and in the divine plan always be those who shall strive to remove all misconceptions and transcend those difficulties and illusions at any and all costs.
Needless to say, our spiritual masters will be very happy and the world will see that Vaisnavism is the most unique contribution to guide the fallen people of this age.
"He really means..." is perhaps a well-intentioned, but ultimately dangerous new effort to interpret Srila Prabhupada's vani by the GBC. Prabhupada's own words written in the Bhagavatam are not enough, it seems. Now, we, the conditioned souls - or, to be correct, an elite appointed few - will annotate and comment on their meaning in future editions of Prabhupada's books. There will be no editions without these "authorized" commentaries. Gosh, how did I or any other devotee, male or female, get past these declarations below without annotations? Could it be that the understanding of Krsna consciousness is imparted in the heart, not in the mind? Is it possible that the pure devotee gives his mercy to the conditioned soul without the need of filtration. "The self-realized soul can impart knowledge unto you because he has seen the truth." BG4.34 Check it out the latest: 311. End Notes or Appendices in Srila Prabhupada's Books Whereas some of Srila Prabhupada's books contain sentences such as the following, which when taken in isolation may be considered derogatory to and offensive against women: Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape. (SB 4.25.41, p.) When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. (SB 4.25.42, p.) Generally, when a woman is attacked by a man -- whether her husband or some other man -- she enjoys the attack, being too lusty. (SB 4.26.26, p.) Whereas some ISKCON devotees may have used these statements out of context as an excuse to offend, neglect and abuse women; Whereas some people who read such statements may consider them to be derogatory or offensive, may misunderstand what Srila Prabhupada actually means, and may not want to further read those books, notwithstanding the many other beneficial statements in them;
RESOLVED: That the GBC Body recommends to the BBT Trustees that the above quotes, and other such statements as determined by the BBT, be explained in endnotes or in appendices.
About 12 years ago my friend Brian and I were staying up late, smoking pot and flipping though channels. As we scrolled though various channels we caught sight of what looked to be a punk-rock concert. Kids were stage diving, and a bald-headed singer on stage was singing. We thought we had stumbled across something pretty awesome, and the scene quickly changed. Now we were watching George Harrison sing a song we had never heard before. Still accepting this as "cool" for a show on public access in the middle of the night, the channel stayed on. Shortly after Mr. Harrison's feature was over, we were bombarded with a bunch of shaved heads, kartals and people in orange outfits. They were the Hare Krishnas. We were watching Pandava-vijaya prabhu's "Dangerous TV". Laughter rang out in the living room as we watched with a "what the heck is this" attitude. Devotees were on and off the screen, and we stayed fixed to the TV so we could further investigate what exactly was going on. We could not make much sense of the show. The one similarity among all the featured people on the show were "these bags" around their neck. In our mentally altered state we decided to play a game: "What's in the bag?" After many attempts of trying to figure out just what those Hare Krishnas had in the bags around their neck we decided: "Dude, that's where they keep their bubbles." About a year later, I gave up smoking pot. I had been a vegetarian since about the age of 14 and was now considering myself "straight edge" — a movement of people that choose to be drug-, alcohol- and tobacco-free; some also refrain from meat. I was listening to a new kind of music, and gaining a new set of friends. In Houston there was an all-day straight-edge festival with 20-some bands. I was ready, so I got to the venue and walked around ready to hear some loud music. As I made my way into the courtyard I saw two men with shaven heads and orange robes; they were the "bubble people." I was strangely attracted to them, and I headed over wondering what they could be doing there. The conversation was warm, and I got my my first taste of prasadam. Later in the day, I found myself back at the table asking if I could have more of their food. Then again, I came back to the table and asked if I could have more of that food. The third time around, the conversation lasted a little bit longer. They gave me a card, and said: "If you like this food you should come to our temple; we have a free feast, all vegetarian". One week later, driving to a side of town that I did not even knew existed, I made a left turn down the road where the temple was. It was early in the day, around 5 p.m.; not many people were on the temple grounds. I walked around like a deer in headlights, even contemplating getting back in the car and heading home. Then, coming from around the corner I saw this man that reminded me of "the Fonz" from Happy Days, the television show. He came up to me with a big smile and introduced himself: "Hello, I'm Pandava." What a cool name, I thought. I told him how I had met these two guys last week, and was there for the free food. He explained what time the food service was, and if I wouldn't mind staying around and listening to a lecture first. I sat though the lecture trying to hang on to as much information as possible; then Pandava led me to the place to get the food. I tasted a whole new array of flavors, but I loved it. Pandava excused himself; when he returned he came back with an orange bag, the one that holds the "bubbles," a set of beads wrapped around his forearm, and a smaller set of beads for counting. He explained the importance of the beads and requested that I give chanting a try. He gave me a card with the Maha-mantra on it, and again encouraged me to give it a try. We parted ways that evening, and strange as it all was, I knew I'd be back. That week I pulled my beads out of the bag, put the card in front of me and tried to recite what was on the card. It was a poor effort but an effort nonetheless. Next week, I went back to the temple and found Pandava, who introduced me to several other devotees on the temple grounds. One of them was Krisha Kripa das. Pandava said that he was someone who might be able to answer some of my questions. Krishna Kripa had a radiant personality, yet still maintained a saintly presence. That day I must have thrown 100 or so questions at Krishna Kripa, and he had answers for all of the ignorance that was spewing from my mouth. This particular Sunday, Krishna Kripa was giving the talk in the temple. Again, I stayed around and listened, and made my way to the place to get the food with both Krishna Kripa and Pandava. After we were done eating we talked about my attempts to chant. They both encouraged me to keep trying, and God would assist me. "If you take one step toward God, he will talk three steps towards you." When it was time to say goodbye, Krishna Kripa gave me a really cool "flower necklace" that he had worn while giving the lecture earlier that evening. For about a year or so I was pals with Pandava and Krishna Kripa prabhus, learning more and more about the philosophy and getting my chanting down. One temple visit, still being a "newbie," I met another devotee. He was young, and I told him how I was still trying to get my chanting down. He wrote down, "Jaya Sri Krishna Chaitanya . . ." and said to make sure I said these words before every round. After associating with the devotees for about a year and a half, I got a big break in the music industry. I hung my bead bag on a wall with a thumbtack and gave up my drug-free lifestyle. I remained a vegetarian, but I smoked and consumed everything I could get my hands on for about six years while living the rock-and-roll lifestyle. In the midst of it all I knew I needed to give it up. In those years of being on stage, heavily drugged and diving deeper and deeper into the material world, I felt a huge emptiness in my life, so I announced my retirement. I played my last show, and that was that. I knew what I needed to do. I got on the phone, and found the number for the local Hare Krishna temple. I asked if I could get in contact with Pandava. The person on the other end of the phone said Pandava now lived in Dallas. I asked for the phone number of Krishna Kripa. I mustered up some confidence, swallowed my pride and called Krishna Kripa Das: "Hi, I'm sure you don't remember me. . . ." I told him the long story of what had happened. He seemed to remember me, and welcomed me back to the temple. Before going back, I went to my mom's house where I had lived when I first visited the temple. I was looking for my bead bag. My mom said, "I knew it was important, so I never moved it." My bead bag hung on the same thumbtack in the closet, exactly where I had left it. I put it around my neck and headed to temple. When I made that left turn to the temple grounds parking lot I felt like I was returning home, and in many ways I was. That was four years ago. Since my return I have taken to the scriptures, chant my 16 rounds, mostly starting at 4 a.m., and have been lucky enough to find a spiritual master, His Grace Sankarshan prabhu in Austin, Texas. The story of finding my guru is a long, yet beautiful story, but I can save that for another time. I have regular service at the temple, and worked towards getting cleared by our temple president for initiation. On Sunday, March 9, 2008, the temple room was filled with my friends, a whole slew of devotees, and well over 100 people. On that day, my spiritual master chanted on a new set of beads, and initiated me into the sampradaya, giving me the name Sukhada das. I still have the first bead bag that Pandava purchased for me when I first visited the temple; I keep it safe in a drawer. The only reason I do not continue to use it is because I was lucky enough to receive my spiritual master's bead bag. The beads I used until my initiation were the beads that Pandava had purchased for me when I first visited the temple. I have had to retire the beads, but they hang in my office as a constant reminder of Pandava's gentle mercy. I still, however, use the counter Pandava purchased for me 12 years ago. I also keep in my bead bag the sheet of paper that I later found was written by Indranuja das with the "Jaya Sri Krishna Chaitanya . . ." mantra on it, as well as the first letter I received from my spiritual master.
Now I hope and pray that I can live up to the standards shown to me
by all these devotees, my spiritual master and Srila Prabhupada.
The following outline, in point form, is intended to bring attention to the concept of "Allometry" and "Allometric Scaling". This is a life science term that can be effectively applied to the development of Chaitanya Vaishnav Spiritual Associations or Communities. Allometry [en.wikipedia.org/wiki/Allometry] is the study of the differential growth rates of the parts of a living organism's body. The society of Chaitanya Vaishnavs, in the line of Shrila Bhaktivinode Thakur, has a specific internal structure and external shape that is determined by the body of his mission instructions and standard Gaudiya Vaishnav Siddhanta. As a community grows, its different parts become manifest and grow at different times and different rates. This is similar to the fructification and sequential growth of a seed from a sprout to a fully blossoming tree, replete with flowers and fruit. At each stage of growth, certain features are more prominent than at other stages. For a Vaishnav Community to develop properly, three essential ingredients must be present. The first, of course, is that the original seed is intact, in that it contains all the mission instructions and siddhanta necessary to produce the desired result in the fully developed community. The second is that the mission instructions and siddhanta are understood and followed, "As They Are," without additions, deletions or distortions. The third is that the growth of the Community is carefully monitored and "cultivated" by individuals who understand items one and two and, in doing so, are "bona-fide" in their intentions to do what is best for the Community, setting aside their personal interests. At the present stage of development of the Chaitanya Vaishnav Sampradaya, in the line of Shrila Bhaktivinode Thakur, there are certain anomalies appearing in the internal structure and external shape of many Communities that indicate misunderstanding and/or misapplication of the mission instructions and standard siddhanta. These anomalies are perceived externally in the form of "factions" wherein one group develops a different set of instructions with variations on siddhanta that result in contention, conflict and alienation between "sects". In some cases these anomalies have appeared in the form of physical violence, varieties of abuse and misappropriation and application of funds. In a number of cases, the deviations have become so pronounced that a Community begins to resemble the surrounding mundane society. A very common event is that one camp begins to focus on a specific area of mission instructions and standard siddhanta while diminishing or excluding others. This creates a specific "flavor" or "identity" in that camp. Another camp that has focused on a different area of mission instructions and standard siddhanta will develop yet a different "flavor" or "identity". When the two camps meet, nearly invariably, there is an ideological contention that pits each camp against the other, to defend it's position, and induce the other to surrender and accept it's points of view. If the contest fails for either party, walls are erected and the two camps move apart to avoid displeasing association or domination by the other. What often follows is a kind of family feud where intermittent forays of attack are launched between the opposing parties. Over time, nothing is resolved in terms of coming to understand the causes of the contention or undertaking efforts to reach agreement in order to increase good association. Failure of integrity in any of the three aforementioned essential ingredients will result in Communities that are incomplete, unable to produce the desired result and set one against the other in ideological contention. This condition detracts from the potency of each Community and that of the aggregate. What is required is a return to fullness or completion in understanding and applying the mission instructions and standard siddhanta. "The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." [Ishopanishad, Invocation] The following list attempts to bring together several mission instructions and standard siddhanta in a manner that increases understanding with a motive to increase beneficial association and mutual cooperation. It is a fact that we are all members of the same family generated from the mission instructions of Shrila Bhaktivinode Thakur, in light of his realization of standard siddhanta. Shrila Bhaktisiddhanta began the work of community building by establishing the Sannyas Ashram and Gaudiya Math Society. Shrila Bhaktivedanta Swami expanded the work of his Guru by establishing the Grihastha Ashram, Gurukula and several rural communities that attempted to incorporate the Varna and Ashram divisions. Since his departure, few have attempted to continue this expansion toward a fully articulated separate and independent social system for the Chaitanya Vaishnav People in the line of Shrila Bhaktivinode Thakur. In a sense, this part of the Sampradaya has entered its own dark age and is struggling to survive, to find identity, to manifest empowerment and to attain unity. At this juncture in history, much more must be accomplished in understanding, accepting and applying the full set of mission instructions and standard siddhanta, as a cohesive unit. In addition to such understanding, acceptance and application, there is also the mounting strong demand of the changing times. Due to unrestricted expansion of modern machine technology, the Chaitanya Vaishnav People are now faced with the additional challenges of "Global Warming", "Fossil Fuel Depletion", "Population Decline" and "The Coming Dark Age". If these challenges are not acknowledged, understood and adequately responded, due to self-absorption, sectarian squabbles and/or loss of integrity in "Allometry" and "Allometric Scaling," the current generation of Chaitanya Vaishnav People might well go down in history as the "Lost Generation," that passes on an incomplete or distorted legacy to descendants ill prepared to deal with the inevitable onset of the next Dark Age. * * * * *
In the current situation, it appears the Chaitanya Vaishnav People, in the line of Shrila Bhaktivinode Thakur, have aligned themselves into two main categories of association, as follows.
It is always well and good to contemplate the fine points of standard siddhanta; as to the origin of the jiva, relationship between vaidhi and raga, qualifications of guru and shishya, inherency of siddha-deha, gifting of bhakti-latta-bija, nature of madhurya rasa and such esoteric subject matter. However, as these are contemplated, the individual must remember the mission instructions of the predecessor Acharya's, which include not only instructions for sadhana in vaidhi and/or raga, but also the essential service of establishing an alternative, separate and independent social system that includes the Varna and Ashram divisions. Otherwise, to remain exclusively focused on one set of instructions or chosen favorite siddhanta, to the exclusion of others, constitutes the offenses of minimizing, neglecting or changing life-giving instructions. "The instructions and opinions of the Acharyas are the active principle and essence of our spiritual life. Anyone who disobeys, transgresses, bypasses or minimizes the instructions of the Acaryas immediately becomes useless or ineffectual." [Chaitanya Charitamrita, Adi Lila, Chapter 12, Text 10] Srila Bhaktivinode Thakura
Saraswati! Please make great effort so you can start parikram of Sridham Navadwip as soon as possible. It is by those actions that everyone in this world will receive Krishna-bhakti. Please try very hard to make sure that the service to Sri Mayapur will become a permanent thing and will become brighter and brighter every day. The real service to Sri Mayapur can be done by acquiring printing presses, distributing devotional books, and sankirtan - preaching. Please do not neglect to serve Sri Mayapur or to preach for the sake of your own reclusive bhajan. When I am not present any more, please take care to serve Sri Mayapur Dham which is so dear to you. This is my special instruction to you. People who are like animals can never attain devotion; therefore never take their suggestions. But do not let them know this directly or indirectly. I had a special desire to preach the significance of such books as Srimad Bhagavatam, Sat Sandarbha, and Vedanta Darshan. You have to accept that responsibility. Sri Mayapur will prosper if you establish an educational institution there. Never make any effort to collect knowledge or money for your own enjoyment. Only to serve the Lord will you collect these things. Never engage in bad association, either for money or for some self-interest." signed Kedarnatha Datta Bhaktivinode Srila Prabhupada "Let me make that arrangement, Maharaja. That planetarium [the "Temple of Understanding"] also will be built under your direction. My idea is to combine the Indian culture and the American money-the lame man and the blind man policy. I tell them also that this will be very beneficial for the world. Indian culture and varnasrama. Prabhupada's desire [Srila Bhaktisiddhanta Sarasvati Thakur] was to establish the varnasrama-dharma. So we have to do that: we have to establish our Varnasrama College. Let the people from all over the world come and learn about varnasrama." [Srila Sridhara Maharaja & Srila Prabhupada Room Conversation India March 1977] "The politicians' business will be to exploit the poor citizens and they will be embarrassed and harassed so much. By one side, no sufficient rain and therefore scarcity of food, and on the other side, taxation by the government. In this way the people will be so much harassed that they will give up their homes and go to the forest. Unless they take to Krsna consciousness, they will not be saved. The Varnasrama college has to be established immediately. Everywhere, wherever we have got our centers, a Varnasrama college should be established to train all divisions: one class brahmana, one class ksatriya, one class vaisya and one class sudra. But everyone will be elevated to the spiritual platform by the spiritual activities which we have prescribed. There is no inconvenience, even for the sudras." [Morning walk Vrndavana, India, in March of 1974] "That is explained by Sri Caitanya Mahaprabhu when he was talking with Sarvabhauma Bhattacarya, that the Vedic principle is to revive or to remind our relationship with Krsna. In the Bhagavad-gita also Krsna says, vedais ca sarvair aham eva vedyah [Bg. 15.15], the real purpose of Vedic knowledge is to come to the understanding of Krsna consciousness. So this Krsna consciousness movement is trying to revive the original, constitutional position. So one of them, in Krsna consciousness movement, is village organization, as you are trying here. [New Vrindavana date unknown] "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." [Svetasvatara Upanisad, Chapter 6, Text 38] The "Spiritual Evolution" of the Chaitanya Vaishnav People in the line of Shrila Bhaktivinode Thakur necessarily includes a host of challenges meant to focus attention on the mission instructions and standard siddhanta. As the challenges appear, exert pressure and are successfully negotiated, gradually, the entire internal structure and external shape of the developing social body becomes visible. As it becomes visible, the Chaitanya Vaishnav People in the categories of "Ordinary Vaishnav" and "Communitarian Vaishnav" attain maturity and empowerment to bring this divine organization to physical manifestation in the form of a "House" in which the entire world can live.
Kuryu Enclave, AdiKshetra In Cascadia Dear Readers of Chakra, Please accept my humble obeisances. All glories to Srila Prabhupada and all glories to Sri Guru and Gauranga. An article called "Natural Bhakti" was recently published on www.chakra.org. "Natural Bhakti" raises some important issues. All the established philosophical conclusions (siddhanta) may not be expressed perfectly, but there are some good issues discussed that are not really about siddhanta but about the way the Hare Krsna devotees are perceived by others. The discussion is healthy. The main point in "Natural Bhakti" is that it is not our right to judge others, to act 'holier than thou', or to call out, "hell, fire, and brimstone"; and thus discourage others in their attempt to enter the true path of bhakti. It is only the right of God and Guru, who are full with love and mercy. The paper's other main point is that aspiring devotees should not leave their own attempt to enter the true path of bhakti due to guilt or fear or hopelessness. The paper states that pure bhakti is independent and beyond material jurisdiction - this is encouraging to the reader. It states that bhakti should be performed joyously and spontaneously, not out of pressure or fear or guilt - this is encouraging to the reader. It states that pure bhakti is beyond the consideration of restrictive rules and regulations - and this realm is surely desired by sincere spiritual aspirants. The paper's motive is surely to encourage, and this is so much appreciated. There is one aspect of the paper that I pray will get more clarification. "Natural Bhakti" discusses spiritual terms like raganuga-bhakti, vaidhi-bhakti, mukti, bhava, and so on, and the author has quoted several verses and statements regarding these terms from the books of his spiritual master, Srila Bhaktivedanta Narayana Gosvami Maharaja. As the paper itself states, the opinions regarding the meanings and applications of some of these terms are the opinions of the author. Therefore, these opinions may at times coincide with and at other times diverge from the intent of Srila Bhaktivedanta Narayana Maharaja himself, or the intent of the scriptures themselves. Srila Narayana Maharaja did in fact encourage the author to stimulate discussion about preaching in a broad-minded way, but this does not serve as a blanket endorsement for all the applications of the above-mentioned terms in the paper. I am presenting below a lecture by Srila Narayana Maharaja that was posted a few months ago on www.purebhakti.com. In this lecture, Srila Maharaja explains the meanings and applications of terms like vaidhi-bhakti and raganuga-bhakti. The purpose of posting this lecture is simply to further clarify the meanings of the terms, so essential to know in order to rise to the platform of spontaneous loving devotion. I hope this will be helpful to all respected readers, and to "Natural Bhakti", which humbly and sincerely states is looking for truth. Aspiring for the service of the Vaisnavas, Syamarani dasi]
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Sadhana bhakti, the practice of devotion to Sri Krsna, is of two kinds - vaidhi-bhakti and raganuga-bhakti *[See Endnote 1]. What is vaidhi-bhakti?
yatra ragan avaptatvat ["When there is no attachment or no spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti." (Bhakti-rasamrta-sindhu 1.2.6)] Nowadays, especially in European countries and in Russia, devotees think they are very 'rasika'. *[See Endnote 2]. They want rasa (the taste of spiritual mellows). They want to go up to the top of the tree of prema at once. They only want madanakhya-bhava (the highest ecstatic devotional love, situated only in Srimati Radhika). They do not want to follow vaidhi-bhakti. They don't like vaidhi-bhakti. This idea is very dangerous, so be very careful about this. Those who have these ideas are nonsense sahajiya-vaisnavas. We see some sahajiyas at Radha-kunda and in Vrndavana. They give what they call 'siddha-deha' to anyone - even to those who don't know how to clean their hands after passing stool. Such sahajiyas have no knowledge at all; they are very foolish. They give their disciples the so called siddha-deha and tell them, "Now you are a manjari (maidservant) of Vrndavana. You are serving Radha and Krsna there." Unqualified persons, those who accept this idea, have very beautiful young widowed ladies with them. They begin to artificially taste 'parakiya-bhava' with those ladies, (real parakiya-bhava is the paramour love between Sri Krsna and the gopis) and then they beget many children. Do you understand the meaning? This is very dangerous. I have warned all my disciples - brahmacaris, sannyasis and all others - to be very careful of this. Sri Krsna has explained to us about the natural tendency of this world, in all living beings, even in snakes, donkeys and monkeys. He has especially explained to Uddhava (in Srimad-Bhagavatam, Canto 11) that the donkey is kicked by the hind legs of the she-donkey as he follows that she-donkey for sex-life. The stool-eating pig is another example of uncontrolled sex indulgence, as is the she-goat and he-goat. Even when the male-goat is on his way to a slaughterhouse to be killed, if he sees any she-goat, he becomes shameless and wants to have sex with her. This is very amazing - he is having sex at the time of death. We should be very careful of this - ladies should be careful regarding males, and males should be careful regarding ladies. Be careful of this. When one has no raga (attachment to Krsna and absorption in His service), one may read from the scriptures that he should engage in bhakti to Krsna, and if he does not do this, he must go to hell. If one thus engages his mind in bhakti by this fear, his activity is called vaidhi-bhakti. What is raga? What is the meaning of raga? Raga refers to the love for Krsna that is present in the residents of Goloka Vrndavana - in Subala and Sridama, in Nanda Baba and Yasoda Maiya, and especially in Lalita, Visakha and Srimati Radhika. Raga means 'spontaneous attachment to Sri Krsna'. It is the love by which the Vrajavasis serve Krsna and control Him. This is raga, and the person who has this raga is called ragatmika. One may develop greed to follow these ragatmika associates of Sri Krsna by hearing Srimad-Bhagavatam from a bona fide Guru or Vaisnava, and then desiring to serve Krsna like Subala, Sridama, and Madhumangala, or like Mother Yasoda.
nandah kim akarod brahman ["O brahmana, what pious activities did Nanda Maharaja perform by which he received the Supreme Personality of Godhead Krsna as his son, and what pious activities did mother Yasoda perform that made the Absolute Supreme Personality of Godhead Krsna call her "mother" and suck her breasts?" (Srimad-Bhagavatam 10.8.46)] What pious activities has Nanda Baba performed? How fortunate is Mother Yasoda! Krsna who is the Supreme Lord, drank milk from the breast of Mother Yasoda. Someone may want to serve Krsna like her, and more than that: like the gopis. Krsna told the gopis:
na paraye 'ham niravadya-samyujam ["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam, 10.32.22)] Krsna considered, "I cannot repay the gopis, because they have left everything for Me. They have left their husbands and children, their wealth, and their interest in their body and their ornaments. They have left everything for Me." He told them, "I cannot leave anyone in the way you have left everyone for Me. I cannot repay you. You can only be paid by your own good qualities." Hearing this, the gopis replied, "O Krsna, You have accepted that You are indebted to us gopis. By telling us this, You have won and we are defeated." (The gopis were trying to make Sri Krsna admit that He had done wrong by disappearing. Whereas Sri Krsna had deliberately introduced this 'defect' into his behavior just so that he would have to submit Himself before the gopis and apologize. However, the gopis realized that of the two moods, theirs to find Him guilty, and His to defer before the greatness of their love, Sri Krsna's mood was sweeter and more loving. So the gopis were themselves defeated by Sri Krsna's accepting defeat. This is the astonishing way of rasika-sekhara Sri Krsna. -ed) The following verse reveals an even higher mood of devotion to Krsna:
anayaradhito nunam ["Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead.(Isvara). Therefore, Govinda was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place." (Srimad-Bhagavatam, 10.30.28)] Srimati Radhika is the supreme beloved of Sri Krsna, as exemplified by the fact that He left all the gopis during the Rasa-dance and went away with Her. Surely She has pleased the Supreme Lord, by whose mercy Krsna is very happy with Her. If anyone claims to have greed for service to Srimati Radhika or service like the other Vrajavasis, there should be some symptoms visible If one actually sees or meets Srimati Radhika, he cannot remain in this world. Narada [at the stage of bhava-bhakti] saw only a glimpse of his Lord Narayana, and then the Lord disappeared and told him, "I never give my audience to those who are not pure." So how is it possible that a conditioned soul will see Radhika?" We should know all these truths.
sastroktaya prabalaya tat-tan-maryadayanvita ["Devotional service governed by the rules and regulations of the scriptures is also called maryada-marga, or the reverential path of devotion, the path of serving the Lord in opulence, by different scholars (such as Vallabhacarya)." (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.269)] Srila Vallabhacarya has explained about devotional etiquette and regulations (maryada). Srimad-Bhagavatam gives us this instruction: sravanam (hearing), kirtanam (chanting), smaranam (remembering), pada-sevanam (serving the lotus feet), arcanam (worshipping), vandanam (praying), dasyam (becoming a servant), sakhyam (becoming a friend), atma-nivedanam (surrendering everything), constitute the nine limbs of vaidhi-bhakti. There are also five limbs of bhakti that are most important: sadhu-sanga (association with devotees), bhagavata-sravana (hearing Srimad-Bhagavatam), mathura-vasa (living in Mathura), nama-kirtana (chanting the holy name) and sri-murtira sraddhaya sevana (worshipping the deity with faith and veneration). If we follow these without offense, we will attain prema-bhakti (pure transcendental love of Sri Krsna) very soon. Bhava-bhakti is very high, as we can see by its symptoms:
ksantir avyartha-kalatvam
asaktis tad-gunakhyane ["When the seed of ecstatic emotion for Krsna fructifies, the following nine symptoms manifest in one's behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides-that is, a temple or a holy place like Vrndavana. These are all called anubhava, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify." (Bhakti-rasamrta-sindhu 1.3.25-26)] Simply telling others, "I have greed," will not do. If one says, "I don't want to do any vaidhi-bhakti. There is no need to follow vaidhi-bhakti," this is against sastra.
sruti-smrti-puranadi-pancaratra-vidhim vina ["Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an unnecessary disturbance in society." (Bhakti-rasamrta-sindhu 1.2.101)] Those who don't follow the rules and regulations of bhakti are completely independent and whimsical. They don't want to follow. They don't want to accept any inconveniences or suffering in the execution of vaidhi-bhakti. They want to jump at once to the top of the tree of bhakti. They want only Radha-dasyam and manjari-bhava (direct, personal service to Srimati Radhika in the secluded grove). Srila Rupa Gosvami has stated (from the srutis and smrti-sastras) that there are 64 limbs of bhakti, and the first ten limbs are especially important. First comes Gurupadasraya. One must first accept harinama-initiation, and then diksa-mantra initiation. One must learn how to do bhakti, and learn what is bhakti, what is not bhakti, what is sakama-bhakti (the performance of bhakti for the purpose of satisfying material desires), niskama-bhakti (the performance of bhakti without desires for material results), nirguna-bhakti (devotion that is unaffected by the qualities of material nature), uttama-bhakti (pure devotional service), aropa-siddha bhakti (activities which are not pure bhakti, but are designated as bhakti due to their being offered to the Supreme Lord), sanga-siddha bhakti (endeavors that are associated with, or favorable to the development of bhakti but are not of themselves purely composed of bhakti), svarupa-siddha bhakti (endeavors that are purely constituted of devotional service) Aspiring devotees should know all these truths; otherwise they will perform bhakti which is actually not bhakti. Those who don't want to follow these principles are stupid and nonsense. Srila Bhaktivedanta Svami Maharaja used these words; I am simply repeating his words. So be very careful.
yasya deve para bhaktir yatha deve tatha gurau. ["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." (Svetasvatara Upanisad 6.23)] You wish to do bhakti to Krsna, but you must do bhakti to your Gurudeva first. You should think that Srila Gurudeva is a manifestation of Krsna Himself. Krsna is visaya-bhagavan (the supreme object and enjoyer of service) and Srila Gurudeva is asraya-bhagavan (the reservoir and provider of service to God).
saksad dharitvena samasta-sastrair ["The spiritual master acting on the Supreme Lord's behalf must be worshiped as being as good as the Supreme Lord, for he is the Lord's most confidential servant in broadcasting the Lord's message for the benefit of the conditioned souls involved in the material world." (Sri Gurvastakam 7)] It is therefore stated:
yasya prasadad bhagavat-prasado ["By the mercy of the spiritual master one receives the benediction of Krsna. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master." (Sri Gurvastakam 8)] These bogus persons do not want to serve Srila Gurudeva. How will these foolish persons attain raganuga-bhakti? Sri Caitanya Mahaprabhu followed all the limbs of vaidhi-bhakti that are written about in Sri Bhakti-rasamrta-sindhu. He told Srila Raghunatha dasa Gosvami:
sthira haiya ghare yao, na hao vatula ["Be patient and return home. Don't be a crazy fellow. By and by you will be able to cross the ocean of material existence." (Caitanya-caritamrta, Madhya 16.237)]
antare nistha kara, bahye loka-vyavahara ["Within your heart, you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Krsna will soon be very pleased and deliver you from the clutches of maya." (Caitanya-caritamrta. Madhya 16.239)] Srila Rupa Gosvami is Sri Rupa Manjari (his form as a gopi), but outwardly he was following all the limbs of vaidhi-bhakti. If, by the mercy of one's qualified Guru, one has actual greed in his heart - if he is internally serving Krsna on the path of raganuga in his siddha-deha (his original, self-realized position) - he must be at the stage of rati. Real greed will manifest at that stage.*[See endnote 5] Before this, a person has no real greed. In the name of greed, males will be attracted to ladies and the ladies will be attracted to men. This is very dangerous, for they will go to hell. They will not go to the transcendental world to be manjaris." You may have heard the verse:
bhayam dvitiyabhinivesatah syad ["Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is affected by the potency of illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul." (Srimad-Bhagavatam 11.2.37)] Sri Kavi - one of the nine Yogendras in conversation with Nimi Maharaja - is uttering the word 'guru-devatatma'. We have come to this world because we have forgotten Krsna, and therefore we are always suffering. If one wants to cross over all the miseries of material existence, he must first serve Srila Gurudeva, who is served through his teachings. First serve Guru and then Krsna. This principle is also true regarding the performance of arcana, Deity worship - one first worships Guru, and then Krsna. Without serving Guru, we cannot enter into the realm of bhakti. Do not be desperate (impatient to jump ahead) like the persons who say that they have seen Srimati Radhika. These are bogus persons. If one actually sees the transcendental form of Krsna, he will leave his body at once and go to Vrndavana, Vraja-mandala, in his transcendental siddha-deha (spiritually perfected) body, and he will serve Krsna there. Always be careful in this regard. The people who deny the importance of observing the principles of vaidhi-bhakti do not want to follow, but you must first follow vaidhi-bhakti. If you read Sri Caitanya-caritamrta under the guidance of a rasika vaisnava, your vaidhi-bhakti will automatically turn into raganuga-bhakti. This is the process. Gaura-premanande! [*ENDNOTE 1: Raganuga-bhakti: Caitanya-caritamrta, Madhya 22.149: "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga bhakti." Caitanya-caritamrta, Madhya 22.152: "Thus devotional service which consists of raga [deep attachment] is called ragatmika, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate." Caitanya-caritamrta, Madhya 22.153: "If one follows in the footsteps of the inhabitants of Vrndavana out of such transcendental covetousness, he does not care for the injunctions or reasonings of sastra. That is the way of spontaneous love." "Raga is the unquenchable loving thirst (prema-mayi trsna) for the object of one's affection, which gives rise to spontaneous and intense absorption (svarasiki paramavistata) in that object. Ragamayi bhakti is the performance of seva, such as stringing garlands, with such intense raga." (Bhakti-rasamrta-sindhu 1.2.272) "Raga is the absolute (parama) and undivided (svarasiki) absorption (avistata) in one's own particular object of worship. When devotion to Krsna comes to the stage of ragamayi, it is called ragatmika-bhakti. In summary, it can be said that intense hankering for Krsna that is saturated with prema (prema-mayi) is called ragatmika-bhakti. It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna's lila.)" In his Srimad-Bhagavatam lecture in Vrndavana on November 12, 1972, Srila Prabhupada said: "So you have to uncover. You have to discover. That discovering process is devotional service. The more you are engaged in devotional service, the more your senses become pure or uncovered. And when they are completely uncovered, without any designation, then you are capable to serve Krsna. "This is apprenticeship. Vaidhi-bhakti, that is apprenticeship. Real bhakti, para-bhakti, that is raganuga-bhakti. This raganuga-bhakti, we have to come to it after surpassing the vaidhi-bhakti. In the material world, if we do not try to make further and further progress in devotional service, if we are simply sticking to the sastric regulation process and do not try to go beyond that... sastric process is regulation. That is required. Without sastric process you cannot go to that platform. But if we stick to the sastric process only and do not try to improve ourselves ... The sastric process is kanistha-adhikari, lowest stage of devotional service."] [*ENDNOTE 2: Rasika means 'one who is expert in relishing rasa.' Who is really rasika? An excerpt from 'Gaudiya Vaisnavism versus Sahajiyaism, Part 1: "In his book Jaiva-dharma, for advanced devotees, Srila Bhaktivinoda Thakura has described all the principles and practices of bhakti, up to the attainment of one's siddha-deha. There he explained eleven items of perfection (siddha-deha): siddha-sambandha, siddha-vayasa, siddha-nama, siddha-rupa, siddha-yutha, siddha-vesa, siddha-vasa, seva, parakasthasvasa and palya-dasi-bhava. He discusses this, however, in the next to the last chapter - not in the beginning. "One of the principle personalities in Jaiva-dharma is Sri Raghunatha dasa Babaji, the spiritual master of Vijaya-kumara. Sri Babaji taught these principles to Vijaya-kumara when his disciple was advanced in Krsna-consciousness and free from all anarthas and material desires. Vijaya-kumara had been chanting and remembering Krsna twenty-four hours a day on the shore of the ocean of Jagannatha Puri. In fact the ocean reminded him of Krsna, the ocean of rasa. Vijaya-kumara had understood and realized the meaning of bhava, anubhava, sattvika and vyabhicari. He also realized in what proportion they should be mixed with one's sthayi-bhava (eternal mood of service to Krsna) to become bhakti-rasa. He had become truly humble - trnad api sunicena, taror api sahisnuna, amanina manadena, and he was on the stage of bhava. "Menaka and other Apsaras, celestial goddesses, who are more beautiful than any eartly woman, cannot disturb the Krsna consciousness of a person like Srila Haridasa Thakura. Yet, even Srila Haridasa Thakura himself was not engaged in the advanced practices of devotees in the Gosvami line like Vijay-kumara. We have never seen or heard in any scripture that he was engaged like this. Only devotees like Srila Rupa, Srila Sanatana and Srila Raghunatha dasa Gosvamis were following all of these principles. It is by following them that our entire line of disciplic succession has continued in the same way down to the present day. "A devotee must become mature in bhakti before he can fully comprehend our disciplic acaryas. He must come to the stage of sraddha, then sadhu-sanga, bhajana-kriya, anartha nivrtti, nistha, ruci, and asakti. At the stage of bhava when there is no scent of desire for sense gratification, when he is quite free from all material thoughts and habits, his siddha-deha will automatically manifest." [*ENDNOTE 3: What is real siddha-deha? An excerpt from 'Gaudiya Vaisnavism versus Sahajiyaism, Part 1: The Eight Stages of Devotional Service "When will siddha-deha come? Srila Bhaktivinoda Thakura has explained this in his book Bhajana-rahasya. There he discusses Sri Caitanya Mahaprabhu's Siksastakam which expresses the eight stages of maturity in devotional service. He writes that first one will have to do bhajana of:
ceto-darpana-marjanam: ["Let there be supreme victory for the chanting of the holy name of Sri Krsna alone, which cleanses the mirror of the heart and completely extinguishes the blazing forest fire of material existence. Sri-krsna-sankirtana diffuses the soothing moon rays of bhava which causes the white lotus of good fortune for the jivas to bloom. The holy name is the life and soul of transcendental knowledge, which is here compared to a wife. It continuously expands the ocean of transcendental bliss, enabling one to taste complete nectar at every step. The holy name of Sri Krsna thoroughly cleanses and cools the self, one's nature and determination, as well as the body, both internal and external." (Sri Siksastakam) "This sloka of Sri Siksastakam is actually fully realized after the stage of asakti. "The next sloka is namnam akari bahudha nija-sarva-saktis:
namnam akari bahudha nija-sarva-saktis ["O Bhagavan! Your holy name bestows all auspiciousness upon the living entities. Therefore, for the benefit of the jivas, You eternally manifest Your innumerable names, such as Rama, Narayana, Krsna, Mukunda, Madhava, Govinda, Damodara, and so on. You have invested those names with all the potencies of Your respective personal forms. Out of causeless mercy, You have not even imposed any restrictions on the chanting and remembrance of such names as is the case with sandhya-vandana, which must be chanted only at specified times of the day. In other words, at any time of the day or night, the holy name can be chanted and remembered.This is the provision You have made. O Lord! This is Your causeless mercy upon the living entities. Nonetheless, I am so unfortunate due to committing offenses that I have not awoken any attachment for Your holy name, which is so easily accessible and bestows all good fortune." (Sri Siksastaka, 2)] "This sloka represents the stages of sadhu-sanga and anartha-nivrtti - that is, removal of anarthas by association with devotees. At present our chanting of Krsna's name is not pure. It may sometimes be namabhasa or namaparadha. Pure nama will appear on our tongue when we become pure ourselves. At that time the quality of trnad api sunicena taror api sahisnuna will manifest automatically:
trnad api sunicena ["Thinking oneself to be even lower and more worthless than insignificant grass which has been trampled beneath everyone's feet, being more tolerant than a tree, being prideless, and offering respect to all others according to their respective positions, one should continuously chant the holy name of Sri Hari." (Sri Siksastaka, 3)] "This sloka represents nistha, firm faith, when one's chanting will not be just for 'show'. The next stage is to realize na dhanam na janam na sundarim:
na dhanam na janam na sundarim ["O Jagadisa! I do not desire wealth, followers such as wife, sons, friends and relatives, or mundane knowledge expressed in poetic language. My only desire, O Pranesvara, is that birth after birth I may have ahaituki-bhakti unto Your lotus feet." (Sri Siksastaka, 4)] "This sloka represents ruci, a taste for bhajana. "When we properly practice in good association, everything will develop automatically. We will then realize the fifth sloka:
ayi nanda-tanuja kinkaram ["O Nanda-nandana! Please be merciful upon me, your eternal servant, fallen in the dreadful ocean of material existence as a result of my fruitive actions. Please consider me as a particle of dust affixed to Your lotus feet and accept me forever as your purchased servant." (Sri Siksastaka, 5)] "It is at this stage that one's siddha-deha begins to manifest. This sloka represents asakti, or attachment to Krsna. "After the stage of asakti, when tears flow continuously, one feels purva-raga, the intense mood of separation experienced before meeting Krsna. As the devotee chants, he will think, "O Krsna, I cannot live without You, O Srimati Radhika, I cannot live without You. When will You give me your darsana?" When he is weeping twenty-four hours daily, rolling on the earth, then nayanam galad-asru-dharaya:
nayanam galad-asru-dharaya ["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstacy as I chant Your holy name." (Sri Siksastaka, 6)] "This sloka represents the stage of bhava - at which time the siddha-deha manifests automatically. From where does the siddha-deha come? It is in our svarupa, our original spiritual form. Our siddha-deha does not come from anywhere outside ourselves. In our svarupa everything is perfect. To realize this, we simply require a connection with svarupa-sakti. When that connection is made, siddha-deha automatically manifests and all spiritual sentiments of love appear in our heart." [*ENDNOTE 4 - excerpt form Jaiva-dharma, chapter 21: "When materialistic people are in contact with the objects of the senses, they naturally become deeply attached to an endless variety of material sense enjoyment. This intense attachment in the heart is called visaya-raga. When they glance upon some beautiful object, the eyes become restless, and in the heart, there is an attraction (ranjakata) towards the object of beauty and attachment (raga) to it. Raga-bhakti is the state in which Krsna becomes the sole object of raga. Srila Rupa Gosvami has defined the word raga in the following way:
iste svarasiki ragah paramavistata bhavet ["Raga is the unquenchable loving thirst (prema-mayi trsna) for the object of one's affection, which gives rise to spontaneous and intense absorption (svarasiki paramavistata) in that object. Ragamayi bhakti is the performance of seva, such as stringing garlands, with such intense raga." (Bhakti-rasamrta-sindhu 1.2.272)] "Raga is the absolute (parama) and undivided (svarasiki) absorption (avistata) in one's own particular object of worship. When devotion to Krsna comes to the stage of ragamayi, it is called ragatmika-bhakti. In summary, it can be said that intense hankering for Krsna that is saturated with prema (prema-mayi) is called ragatmika-bhakti. It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna's lila. [*Endnote 5:
seva-sadhaka rupena siddha rupena catra hi "The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krsna's in Vrndavana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally." (Sri Caitanya-caritamrta Madhya-lila 22.158)
Editorial advisors: Pujyapad Madhava Maharaja, Sripad Brajanath dasa, and Sri Prema Prayojana dasa |
Mixed Melodies At Mangal Aroti by Parama seva das Posted June 6, 2008 One morning in 1991 after mangal aroti at the Sri Sri Radha Govinda Mandir in Brooklyn, my initiating spiritual master, HH Vipramukhya Swami, called over the kirtan leader and informed him: "You're mixing melodies." Then Maharaja launched into an interesting explanation which I will now attempt to briefly summarize. The Gurv-astaka prayers by Visvanath Chakravarti Thakur which are sung every morning in all ISKCON temples are traditionally sung in two distinct melodies: one for the morning and one for the evening. For those unaware, the morning melody is the one which is always used at the beginning of all mangal arotis. It is similar to the tune in which many "morning" songs are sung: Arodaya-kirtan, Jiv Jago and Vibhavari Sesa being some examples. Conversely, the famous early recording of Srila Prabhupada chanting the Gurv-astaka prayers is in the evening melody. While the sound vibrations of our kirtans and bhajans are transcendental and may still be effective while sung in any tune, the traditional melodies Vaishnavas use are meant to evoke appropriate moods for the pleasure of the Deities. Hence, the morning melody should be sung exclusively for the duration of the aroti, and the evening tune should be reserved for the occasions when the song is sung at that time. I just returned from a week in Sri Mayapur Dham, and I was surprised to hear that the kirtan leaders there were regularly mixing melodies during mangal aroti. Indeed, almost daily the two melodies were being alternated: odd-numbered verses in the morning melody and the even-numbered ones in the evening tune. At the headquarters of our movement I was surprised to hear how casually the devotees were shuffling these melodies any which way. As our Mayapur temple maintains such a high standard of Deity worship, why would the kirtan also not also be sung in the melody which is most pleasing to Sri Sri Radha Madhava? While such mixing of melodies may inspire the devotees to dance more, it misses the central point of the aroti ceremony itself: to awaken the Deities.
I cannot claim to have any specialized knowledge of such matters but am only commenting based on what I heard from my diksha guru. The purpose of this short post is simply to inspire further discussion on this topic, so if anyone has further insights, scriptural evidence, etc., it would be nice to see that posted as well.
What to do when you are asked about a leading, senior devotee who is not preaching according to sastra? I am a devotee in charge of over 100 youths. When one youth explained to me how a discple of a Sannyasi GBC member had told him that his Guru was not any ordinary Guru but actually a direct associate of Krishna and an incarnation of Lord Hanuman, what was I to say to that? Do I dare say that it's not true, and then follow up with an explanation of why this person is still allowed to be a Guru and GBC within ISKCON? Or do I just say that it's a possibilty? Then another youth asked my why a certain temple president has his picture printed on invitations, posters and even billboards while Srila Prabhupad is nowhere to be found. This temple president also airs his Bhagavat Kathas on television, but sings all sorts of songs other than true Vaisnava Bhajans.
What do I tell this boy? How can I tell people that it's wrong to sing these
bhajans, while more senior devotees are singing them? Then how can we focus
on our Vaisnava standards? How can I preach something that is not being
followed?
As stated in my previous article, bhakti is revealed truth:
yasya deve para bhaktir yatha deve tatha gurau "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." [Svetasvatara Upanisad 6.23] 'Revelation' implies that bhakti is both confidential and concomitantly empirical. 'Confidential' conveys the idea of entrusting something secret by one agent (guru and Krsna) to someone else (the bhakta or devotee). 'Empirical' here means that, because yoga is a process of realization, theoretical principles must be verified by personal experience in order to be known as truth subjectively (jnana-vijnana-samanvitam, SB 2.9.31). Krsna consciousness is therefore not dogmatic - rotely conforming to religious or institutional doctrine - but dynamic, "characterized by continuous change or advance." (American Heritage Dict.) Advancement in bhakti thus involves a synthetic process of acceptance or rejection, reconciliation and revision. This is what our acaryas mean when they use the term siddhanta: bhakti unfolds as the result of a deliberate and often painstaking dialectic (i.e., thesis + antithesis = synthesis). Before delving into the reasons why this is so, we need to first grasp this simple dynamic: how devotional service develops and expands, which is to say, bhakti engenders bhakti - bhaktya sanjatayah bhaktya (Bhagavatam 11.3.33). Just as Srila Prabhupada has repeatedly insisted, "Life comes from life"; similarly, bhakti comes from bhakti. In spite of this being the case, we still observe that a living being requires specific material conditions to take birth and remain embodied, and these material preconditions will also vary according to the particular form that the living being assumes (animal, bird, fish, insect, plant, etc.). However, we should not make the mistake of judging from appearances and conclude life is derived from matter. In a similar way, pure bhakti does not arise merely as a result of adhering to rules and regulations. While strictures may act as an expedient in initial stages, bhakti is not dependent upon rule-bound behavior for its ultimate fruition. "Devotional service is dependent on nothing other than the sentiment or desire for such service." (NOD, Chapt. 14, p.113) In his commentaries on Rupa Goswami's work, Srila Visvanatha Cakravarti Thakura has explained that bhakti is a sublime, transcendental power, a force sui generis ("of its own kind") which exists by its unique dynamics and has no cause other than itself (bhaktis tad hetur irita, B.r.s 1.2.249). Bhakti is a manifestation of hladini-sakti - Krsna's pleasure-giving potency or His internal energy, Srimati Radharani - appearing in the heart of a fortunate jiva soul by the grace of unalloyed, pure devotees. As such, bhakti is not a phenomenon of this material world but emanates directly from the spiritual strata. By examining this single dynamic, bhakti begets bhakti, we can deduce four basic truths about how devotional service proliferates:
To conclude, bhakti is a progression. Progress - as a purposeful succession of actions - implies a goal: 1) We determine what is our goal (sadhya) according to what we have heard from guru, sastra and sadhu; 2) we adopt a recommended means to that goal (sadhana) that reflects our individual eligibility, and 3) we continue to readjust in a positive feedback cycle that is uniquely personal (sadhaka). Thus bhakti engenders more bhakti (bhaktya sanjatayah bhaktya), gradually and progressively. Otherwise, anyone can say anything or do anything and call it "bhakti" - and to a certain degree, there may be some truth to this. But unless we establish a definitive standard for what constitutes bhakti, how it should progress, and what adulterated or aberrant forms it may assume, then anybody can say or do anything and think it is all the same: "I'm okay, you're okay." Yato mat, tato pat. "Whatever you do leads to the same goal..." And thus we walk away with a watered down version of mayavada and so many distorted forms of bhakti, i.e., sahajiya, kartabhaja, ecclesiolatry, society for rules and regulations, and so many other asampradayic interpretations. Meanwhile, the rest of us will remain confused, angry or otherwise unhappy and dissatisfied at heart. Discussions about bhakti should be informative, increase our determination to follow the bona fide process, and be pleasing to the soul.
Therefore, we should carefully study the teachings of
Srila Rupa Goswami from Bhakti-rasamrta-sindhu - under
the guidance of those who are actually following in
his footsteps (rupanuga) - in order to be sure and
certain we are progressively advancing towards our
ultimate goal, Krsna prema. Hare Krsna.
In the recent article by Tungbidya, there are some interesting references, such as: In other words, if upon hearing of the sweet dealings between Sri Krishna and His parikaras (associates) in Braj, a person wishes to one day serve Krishna like that also, and with that inspiration and aim they begin their sadhana bhakti, they are a raganuga sadhaka. However, if upon hearing from scripture that one will suffer miseries or go to Hell if they do not worship Krishna, and on account of fear of Hell or a desire to end suffering and achieve bliss, that person commences their sadhana-bhakti, then they can be called a "vaidhi-bhakti-sadhaka". I thank her for this reference, and would like to focus on the phrase "serve Krishna like that also", as that was the whole point of my article, specifically how to serve Krishna "like that" or in other words like the residents of Vrindavan, who put aside the strict vedic rules and regulations when it was necessary to do so, in order to love Him. This verse is confirmation that it is fear of suffering that distinguishes the vaidhi sadhaka from the raganuga. The suffering that may come from breaking the rules, may be experienced in this life through social condemnation, or in a future life through hellish punishment, but in either case the raganuga cares not. Motivation is the key factor here. Now she gives two apparently contradictory references. What do we care for all these holy scriptures,or the wise illuminating paths described in them and followed by so many evolved pious souls! When both of the previously mentioned types of devotees...become fervently curious about the means for achieving the bhav of Sri Krishna's associates, then they depend on SHASTRA and the favorable systems prescribed therein. Here she has emphasized the word shastra, but I would like to instead draw attention to the word "favorable" When shastric injunctions are favorable for devotional service, they should be accepted, but as such times when they become unfavorable, they should rejected. Doing so requires a huge amount of courage, as it very often means parting with what is acceptable among those who are very strict, religiously speaking. Lord Chaitanya had to do it, Bhaktisiddhanta had to do it, Jesus had to do it, Prabhupada had to do it, we also have to do it, at least at some point. Lord Chaitanya was criticized and opposed for singing, for giving mantras to lower castes, and for honouring (impossibly) large quantities of prasadam so as to avoid offending his hosts. Bhatisiddhanta was slandered for travelling in vehicles, for initiating lower castes and for associating with rich people. Jesus was treated as a blasphemer by the rabbis, simply for preaching guru tattva. Prabhupada broke many rules, from keeping his vegetables in an unclean refrigerator to associating with materialists, to even, as discussed before, instructing his disciple to eat meat if necessary, in order to break the stranglehold of Russian atheism. Thus we have a lineage of rule breakers and we glorify them for that. The brahman who was meditating on cooking sweet rice for the Lord, to test the temperature, put his finger in it. Did the Lord say "OOH, your muchi fingernail touched it before offering! How can I accept it?"? If that brahmana had focused on rules, even in his mind, he would not have done such a thing. Instead his focus was Krishna's pleasure. Last but not least, there is the example of the famously infamous rule breakers, the gopis, who bore the burden of the incessant torrent of sharp criticism and snide remarks from their relatives. Love sometimes necessitates breaking away from scriptural and societal norms. Are we a society that is learning to see people according to their motives- to go behind the actions, or do we simply judge according to external rigidity? To the extent that we ignore this question, to that extent we will stay deeply rooted in vaidhi sadhana. Furthermore, due to inability to recognize who is actually advanced, it may not be only vaidhi bhakti that we cannot go beyond, but the modes of material nature!... Quoting again from Tungbidya's quotes: O Vishnu, the experts in bhakti say that we can attain You by applying our intelligence to take proper association. By this, we will overcome the 3 modes of nature and thus progress gradually in bhakti. How one takes proper association is described here- through the intelligence- for it is obvious that if we don't, we we will always be mistaken and swindled by the modes of nature as represented by pretenders. By studying shastra and the lives of our recent acaryas, we can- intelligently- extract what is that essence of bhakti that is present in all great devotees of the Lord, as indicated by their pastimes, and learn to use our knowledge of that essence to recognize it in other people and to cultivate it ourselves. The associates of both Lords- Krishna and Chaitanya- externally differed widely, in their birth and social status, in their occupations and ashramas and in their personality types. They differed widely, also, in their ways of serving the Lord. Through study of their character however, it is clear that they had one thing in common- love. Since love for Krishna encompasses all His creation, it requires that behavior beyond the precincts of the temple is at least as important as behavior within the temple, which may just be for show.
How we extend our concern for others, is shown by the example of a young
girl in Vrindavan who has recently very tragically been taken away from this
world. As a child in Vrindavan, Lila used to take care of the suffering dogs
there, breaking all the local rules of shunning them or, in some cases,
showing cruelty by kicking them. It is especially tragic to lose such a kind
and gentle soul. I'm sure she has the blessings of the Lord for her kindness
and compassion to all living entities, and that she is on the way to
raganuga bhakti, if not there already. My heartfelt condolences to all who
knew and loved her.
First of all I want to offer a heartfelt thanks to both Niscala devi and Srila das for bringing up a topic that is dear to my heart - raganuga bhakti and it's practical applications. My heart danced with joy for the past 48 hours as I contemplated and compiled various references in order to honor the following request of Niscala ji; "I welcome any comments by our acaryas which shed light on the question as to how to know when one is ready for raganuga" Well, here goes - It is essential that we know our subject. What is raga, what is ragatmika, and what is raganuga? The three are different yet related. The misunderstanding and conflation of one with another stems from an editorial mistake in the very first paragraph of Srila A.C. Bhaktivedanta Swami Maharaja's (affectionately known as "Srila Prabhupada" by his disciples) Nectar of Devotion Ch. 15, entitled "Spontaneous Devotional Service". There it is written, "The examples of spontaneous devotional service can be easily seen in Krishna's direct associates in Vrindavan. The spontaneous dealings of the residents of Vrindavan in relationship with Krishna are called raganuga." The word there should be "ragatmika", not raganuga. Again, another editorial mistake is found in the next paragraph wherein it is written, "Srila Rupa Goswami has defined raganuga bhakti as spontaneous attraction for something while completely absorbed in thoughts of it." The word there should be "raga", not raganuga bhakti. In order to understand the subtle differences between raga, ragatmika and raganuga, I am presenting the readers here with slokas from the original text of Sri Bhakti Rasamrita Sindhu by Srila Rupa Goswami. Raga - iste svarasiki ragah paramavistata bhavet tanmayi ya bhaved bhaktih satra ragatmikodita BRS 1.2.272 Translation: Raga is complete absorption in the Deity of One's heart's choice And ragatmika? The rest of the sloka defines as such; That absorbing devotion is here described as ragatmika bhakti. In simple English, raga is the intense obsession for Krishna found in His associate in Braj. They are thus known as "ragatmika" (raga in atma) due to the passion for Krishna they hold in their atma. There are 2 kinds of ragatmika; sa kamarupa sambandharupa ceti bhaved dvidha BRS 1.2.273 1. kamarupa; raga consisting of romantic feelings for Krishna), and 2. sambandharupa; raga consisting of having a feeling of relationship (sambandha) with Krishna in dasya, sakhya or vatsalya. Being that ragatmika bhakti is of two types, naturally, raganuga bhakti, which follows in it's wake, will be of two types as well - kamanuga and sambandhanuga. However, for now we will focus on the question, "what exactly IS raganuga bhakti?" First, let us define SADHANA, since it is a common misconception in the West that raganuga bhakt is not a sadhana, when it actually is. Our revered Srila Rupa Goswamipada defines sadhan-bhakti as;
krtisadhya bhavet sadhya bhavasa sadhanabhidha BRS 1.2.2 Translation; "That, which is accomplished through engagement of the senses, and through which bhav (spiritual emotion) is attained, is called sadhan-bhakti, or bhakti in practice." In simple english, those devotional practices which are accomplished through the body and mind, with the aim of attaining bhav and of which give rise to bhav in the heart, those are "sadhan". If we are chanting Harinama without the aim and object of attaining bhav, it can hardly be called "sadhan". Now, there are 2 kinds of sadhan-bhakti. What are they? vaidhi raganuga ceti sa dvidha sadhanabhidha BRS 1.2.5 Translation; Sadhan-bhakti is of 2 types; vaidhi and raganuga. What are the differences between these 2 types of sadhan-bhakti?
yatra raganavaptatvat pravrttir upajayate BRS 1.2.6 Translation: When there is an absense of greed or liking in the heart and devotion is aroused rather by shastric injunctions, that devotion is known as "vaidhi bhakti". OK! So now what is raganuga-bhakti?
virajantIm abhivyaktam vrajavasi-janadisu BRS 1.2.270 Translation: Bhakti that is uniquely and naturally manifest in the Brajbasis is called ragatmika-bhakti, and bhakti that arises in the wake of that ragatmika-bhakti (out of greed for hearing Braj lila katha) is called raganuga-bhakti. Srila Bhaktivinode Thakur in his Sri Sanmodana Bhasyam commentary on Mahaprabhu's Sri Siksastakam simplifies it thus; "Paramarthika shraddha (transcendental faith) is of 2 kinds; 1. shastrartha-avadharana-mayi shraddha - faith which brings about engagement in bhakti inspired by the governing principles of scripture, and 2. bhagavat-lila-madhurya-lobh-mayi-shraddha - faith which brings about engagement in bhakti due to intense longing (lobh, or greed) arisen from hearing the sweet lilas of Sri Krishna. We can shorten those terms to; 1. shastra-mayi (vaidhi) and 2. lobh-mayi (raganuga). In other words, if upon hearing of the sweet dealings between Sri Krishna and His parikaras (associates) in Braj, a person wishes to one day serve Krishna like that also, and with that inspiration and aim they begin their sadhana bhakti, they are a raganuga sadhaka. However, if upon hearing from scripture that one will suffer miseries or go to Hell if they do not worship Krishna, and on account of fear of Hell or a desire to end suffering and achieve bliss, that person commences their sadhana-bhakti, then they can be called a "vaidhi-bhakti-sadhaka". Readers please note - vaidhi-bhakti-sadhan and raganuga-bhakti-sadhan are different from the very beginning - right from shraddha! The vaidhi-bhakti outlook is described in Srimad Bhagavatam 2.1.5
tasmad bharata sarvatma "O descendant of King Bharat, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries." This is the type of sloka that would inspire a practicioner of vaidhi bhakti to perform sadhana. What type of sloka would inspire a raganuga sadhaka? Two sweet examples from Srila Prabhodananda Saraswatipada (forgive me for not providing the Sanskrit, I'm just pulling them out of my archived notes as I write this); 1. I don't care if Krishna is beginningless or was born at some time, whether he is brilliant, or a fool. whether he is compassionate at every moment or whether he is totally devoid of any quality of mercy. I don't even care whether he greater than Narayana, the Lord of Vaikuntha, or whether he is just an ordinary human being. I only pray that this Son of the cowherd king be my chosen Lord here in this land of Vraja, birth after birth 2. What do we care for all these holy scriptures, or the wise illuminating paths described in them and followed by so many evolved pious souls! What do we need them for if there are no sweet amorous sentiments for our Krishna nor the nectar of Sri Radha's glories! I don't even care for the opulence of Vaikuntha if there is no Radhika, the Personification of Divine Love, but I will remain here in the blessed land of Vrindavana for million of births, enlivened by the sweet hope of attaining Her passionate Divine Love. We know that vaidhi bhakti arises out of a sense of fear as well as a sense of dependence on shastra. As for lobh-mayi (raganuga bhakti), from where does this lobh (greed) arise within an individual? Our Srila Visvanath Chakravarti Thakur explains in "Raga Vartma Chandrika" (literally - A Moonray Illuminating the Path of Raga), writes; There are 2 sources of this greed: 1. the mercy of Bhagavan, or 2. the mercy bestowed by Bhagavan's anuragi devotees. But again there are two types of mercy bestowed by the devotee; 1. praktana (old, or from previous lives), and 2. adhunika (recent, from this life) "The lobh arising from the mercy received in previous lives from Krishna's anuragi bhaktas who are endowed with bhav-madhurya, or the sweet sentiments of the Braj residents), is called "praktana". The lobh arising from the mercy of such anuragi bhaktas in the present life is called "adhunika". Those whose hunger has already been awakened in a previous life will immediately take shelter at the lotus feet of a raganuga-rasik-guru upon the manifestation of such greed in this life. However, sadhakas whose lobh is adhunika (recent) develop their thirst only upon taking shelter of a the lotus feet of a guru. " Another BIG misconception that must be addresed is that raganuga vaishnavas do not follow any scriptural rules. That could not be further from the truth! Srila Chakravarty Thakur addresses this very point in his next text; " When both of the previously mentioned types of devotees, having either praktana or adhunika lobh (previous or recent greed), become fervently curious about the means for achieving the bhav of Sri Krishna's associates, then they depend on SHASTRA and the favorable systems prescribed therein. It is only through the reasoning established by the shastras that this bhav can be achieved. There is no other way. If a person desires to drink milk, how can she get it? At that point shes needs to learn through the guidance of a knowledgeable person how and where she can easily obtain milk. She will accept instructions on how to purchase and cow and maintain it. After the cow gives birth to a calf, only then will she be able to milk the cow and drink milk........ Similarly, a sadhaka filled with greed also has to profit from relevant instructions. One cannot gain knowledge on one's own. In Srimad Bhagavatam 8.6.12, Brahmaji explains, 'Just as a human traditionally derives fire from wood, milk from a cow, grains and water from the earth, and money from business and thereby maintains his life, in the same way, O Vishnu, the experts in bhakti say that we can attain You by applying our intelligence to take proper association. By this, we will overcome the 3 modes of nature and thus progress gradually in bhakti" Here it is established that individuals with greed to enter Krishna lila will indeed commence sadhana bhakti via help from relevant shastras that will instruct them on the methods of attainment. Exactly what those shastras are and what methods they outline will be explained next in part 2 of this series. If anyone would wish to correspond with me, please do so at tungbidya@yahoo.com Thankyou again Niscala devi and Srila das for allowing me to remember the words of our beloved preceptors!
Vaishnava-dasi-anu-dasi-abhilasini, |
|