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"Everyone is My Prabhu" Originally compiled in September 1998, by Visakha dasi Posted August 10, 2009 Srila Prabhupada on the use of the address "Prabhu" 1. Even the Spiritual Master sees his disciples as "prabhu" We are teaching our disciples to address amongst themselves "prabhu." This is not a new thing; this is very old. Now Narada is addressing Vyasadeva as "prabhu," his disciple. His disciple he's addressing as prabhu. So we should give respect. Just like we address, "Kirtanananda Maharaja." Although he's my disciple, the respect should be given. Here, see, Narada is addressing Vyasadeva: "Prabhu." "My dear prabhu." (lecture, SB 1.5.1-4, May 22, 1969) A spiritual master takes his disciples as his spiritual master. That is the position. He thinks, "Krishna has sent me so many spiritual masters." He does not think himself as spiritual master. He thinks himself their servant, because they have to be trained; Krishna has appointed him to train them. Therefore he thinks himself as servant of the disciples; this is the position. When one is advanced, he can see the importance of devotees. Advanced devotees never disobey or disrespect another devotee. Disrespect to another devotee is a great offense -- Vaishnava aparadha. Vaishnava aparadha is a very serious offense. Therefore we teach to address, amongst the devotees, "Prabhu", "Prabhu", "Such and such Prabhu." This should not be simply spoken by the lips; it should be realized. Everyone should think other devotee as his prabhu, master, not that he should try to become master.
trnad api sunicena taror api sahisnuna Manadena. We should be always ready to offer respect to all, not only devotees, but everyone, everyone, because every living entity is originally a devotee of Krishna. Circumstantially, being covered by the coat of maya, he's playing like demon, but his original nature is a devotee of Krishna. Jivera svarupa haya nitya krsnera dasa. Everyone is eternally a servant of Krishna but, being influenced by maya, when he gets this body, given by maya -- Prakrteh kriyamanani gunaih karmani sarvasah -- when he's conducted by the three gunas of maya, he thinks himself otherwise. He thinks himself independent of Krishna but, actually, nobody is independent of Krishna. (lecture, NOD October 23, 1972) 2. Devotees address each other as "prabhu" We advise everyone to address one another as Prabhu. Prabhu means master, so how the master should be disobeyed? Others, they are also pure devotees. All of my disciples are pure devotees. Anyone sincerely serving the spiritual master is a pure devotee. Do not try to make a faction; amongst ourselves one should respect others as Prabhu, master, one another. As soon as we distinguish, "Here is a pure devotee, here is a non-pure devotee", that means I am a nonsense. (letter to Tusta Krishna, December 14, 1972) Any Vaisnava is addressed as prabhu, but Sri Caitanya Mahaprabhu is Mahaprabhu, the topmost prabhu, the master prabhu. All others are servant prabhu; all Vaisnavas should be addressed as prabhu; that is the etiquette. (CcAdi 7.2 lecture March 2, 1974) In Krishna consciousness we address our contemporaries as "prabhu." Prabhu means master. The real idea is, "You are my master, I am your servant." Just the opposite number. Here, in the material world, everyone wants to place himself as the master. "I am your master, you are my servant." That is the mentality of material existence. And the spiritual existence means, "I am the servant, you are the master." Just see. Just the opposite number. (lecture Bg 4.9, June 19, 1968) A real devotee, he does not show any disrespect even to the ant, what to speak of the demigods, because he is in knowledge that every living entity is part and parcel of the Supreme Lord. They're playing different parts only. "In relationship with the Supreme Lord, they're all my respectables." Therefore a devotee is taught to address all his contemporaries as "Prabhu, my dear sir, my dear lord." That is the position of Krishna consciousness. (lecture Bg 7.18 October 12, 1966) 3. Women devotees as well as men devotees are addressed as "prabhu" The Lord Caitanya is called Mahaprabhu. Mahan-prabhu. Prabhu, master. There are different kinds of master, but He's the mahan-prabhu, the Supreme Master, Supreme Master, and Purusa at the same time. Prabhu, you can say. . . . A woman also can become the master. . . (Cc Adi 7.108 lecture February 18, 1967) Now another thing is that girls should not be taken as inferior. You see? Of course, sometimes in scripture we see that woman is the cause of bondage. That should not be, I mean to say, aggravated. (laughs) That should not be aggravated, to say "Woman is inferior," or something like that. The girls who come, you should treat them nicely. After all, anyone who is coming to Krishna consciousness -- man or woman, boys or girls -- they are welcome; they are very fortunate, you see. And the idea of addressing as "prabhu" means "you are my master." Prabhu means master, and Prabhupada means many masters who bow down at his lotus feet. That is Prabhupada. So each, everyone shall treat others as "My master." This is the Vaisnava. (September 24, 1968 conversation) Yes, to call one another prabhu is all right, but not to become prabhu. To accept others as prabhu, and remain as servant is the idea. But, because somebody is calling you prabhu, one should not become a prabhu, and treat others as servants. In other words, everyone should feel himself as servant, and not think himself prabhu because he is being called prabhu. This will make the relationship congenial. (Letter to Himavati Devi Dasi, June 14, 1968) 4. Srila Prabhupada addressed his male and female disciples as "prabhu"
My Dear Ranadhira,
My Dear Rsabhadeva, Anna Prabhu may be initiated also and she has my blessings for being married to Puranda at the earliest convenience. (letter to Mukunda April 13, 1971) So the stock of japa beads I brought with me has been depleted. Malati Prabhu was supposed to have brought some beads with her from India, and so I would like that those beads be sent immediately to N.Y. center by air. (letter to Tribhuvanatha July 4, 1971) My Dear Kirtanananda Maharaja, Vrindaban Candra, and Silavati, Please accept my blessings. I beg to acknowledge receipt of your letters just now received by me here in Calcutta and describing your plans for travelling Sankirtana party, and it is very much encouraging news for me. Silavati Prabhu said that this was her long cherished dream. It has been mine also. . . (November 6, 1971) In Los Angeles I personally advised them in all the different aspects of deity worship, so you may consult, especially with Silavati Prabhu (now in Dallas) and do the needful. . . (letter to Sri Govinda, January 31, 1973)
My dear Gangamayi,
My Dear Sacimata Prabhu, Conclusion There is a place, which is full of eternal happiness. This life should be engaged for that purpose, not to fight like cats and dogs. That is not very much to one's credit; it means ruining one's life. If one fights like cats and dogs, he becomes cats and dogs. Nature's law is very strict. Therefore we should be very careful not to become like cats and dogs but to become very humble -- humbler than the grass and tolerant than the tree. Amanina. Everyone wants that: "I am very honorable man, prestigious man. And you should respect me." That is our material disease. "I do not want to respect you, but you should offer me respect." This is the position. Therefore our system is to call another Vaishnava as prabhu. "Sir, you are prabhu, you are master."
But we call prabhu, but think, "No, you are not prabhu; I am prabhu. You are servant;" this cheating process will not help us. Actually, we should believe, "He is prabhu. He is servant of Krishna; therefore he is my prabhu." This is Vaisnava mentality. Gopi-bhartur pada-kamalayor dasa-dasa-dasa-dasanudasa. One who wants to become servant of the servant of the servant of the servant, he is actually prabhu. If, falsely, one thinks, "I am prabhu," then his life is spoiled. So this word we use amongst ourselves -- prabhu -- means, "I am your servant, you are my master." But that should be practically exhibited. That is called tapasya: to learn all these things. (lecture SB 5.5.1, October 23, 1976)
When I first joined ISKCON, my mentor, a senior Vaishnavi whispered, "I cannot do worship, I am off the altar". It took me some time to figure out what it meant, but after one week she was worshipping again. Unfortunately, the female residents of ISKCON India are all off the altar in all major temples, and perhaps in their homes as well. What I really want to see is female pujaris in Mayapura! Yet I see no such thing in the presentations in this year's GBC meetings. If Western devotees can do it, why not ladies? Why are we so bodily conscious in Mayapura. This issue will never go away. It must be addressed, otherwise it will keep coming up. Standard answer: It's just to please Indians in India. Well guess what, you can never please them. An example is always quoted of Haridas Thakur not wanting to enter Jagannath aTemple out of humilty. Well, shouldn't Western male devotees think the same? Of course not, absolutely offensive to even suggest such a thing- sorry. BUT why not ladies, during abhishek not even one Vaisnavi- are they all off the altar? Whenever I see Mayapur vision, during abhishek, no women. The ladies are humbly watching from a great distance, mentally performing abhishek. So sad. Yet someone can argue that by mental abhishek they get same benefit.
Other places in the world, nothing like this, but our headquarters so much of this.
Why, Kabe habe bolo se dina amara- when will I SEE that day when a senior Vaisnavis perform Srila Prabhupada's Guru Puja or worships Ugra Nrsingadeva!
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Time to Celebrate by Nanda Kumar das Posted August 14, 2009 Visakha Prabhu has set the standard here with her wonderful posting of Srila Prabhupad's teachings about the use of the title Prabhu, and even more importantly, our attitude and understanding of who we are in relationship to Krishna and everyone else. She quotes Guru and Sastra, and avoids struggle, defensiveness and taking sides. Perfect example. We are all servants. Period. Krishna is Purusha and we are all Prakriti. Therefore, Krishna is the only male, and we are all his Prakriti, and the servants of all our relations, whether in male or female bodies. Visakha Prabhu has always been one of the finest examples of a realized Vaishnavi I have ever met. I have known her and her husband Yadubara Prabhu since the very early days with Srila Prabhupad, and everything they have ever said or done has been with a great degree of spiritual understanding. Another great Vaishnavi teacher for me is Yamuna Prabhu. Srila Prabhupad used to ask me to play her Govindam prayers in his room for mangala aratik for his personal Deities. Often he would listen in trance, with tears in his eyes, as she sang from her realized, transcendental state of consciousness. One morning he said... "You know, I have been thinking of making Yamuna Prabhu a GBC member... her high level of Krishna Consciousness would bring great wisdom to the GBC... but I don't think we can do it just yet... the men would just not understand." Notice that he said "just yet"... I had the blessing to be with Srila Prabhupad as his personal servant for a year and a half, and in that time, I heard dozens of statements about the equality of men and women, and how important it is to practice humility and respect for everyone. I also saw how His Divine Grace acted personally... he always showed respect to everyone, no matter what body they were in. Krishna Consciousness is really very simple. It's us that are so complicated and contaminated by the dualistic nature of the Kali Yuga that we can't see the forest for the trees. Srila Prabhupad told me something once that has kept me going over the years when things seemed impossible, both personally and in the big picture... "You will see the leadership and population of the world become Krishna Conscious... in your lifetime." I've often wondered how that will happen. I know that Srila Prabhupad lives in and speaks from the Transcendental plane and always speaks truth. Still, even devotees have been power struggling and caught up in the Kali Yuga energies. How will it ever happen? By Divine Grace. It's happening right now, and our part in it is to just surrender... to Krishna and to Srila Prabhupad, and to the process of actually being a devotee and treating everyone with respect. As a Prabhu, no matter what their gender. I offer my most respectful obeisances to Srila Prabhupad, to our great Disciplic Succession, and to Vishaka Prabhu, Yamuna Prabhu, Malati Prabhu and all the Vaishnavis everywhere who keep the faith and set the example for all of us to follow... We are all female in relationship to Krishna. Get ready and stay positive. It's time for change, and Srila Prabhupad's powerful prediction is now finally coming to pass. The time for stuggle and separation is over. Lord Chaitanya's Period of Grace is here. It's time to let go, celebrate and evolve.
Hare Krishna, Prabhus.
How fascinating that one single word can spark such contention. The lecture Calling Women 'Prabhu' (link) seems to have flared up a new manifestation of the old gender issues within ISKCON. A later article entitled Prabhu Issue Will Not Go Away even promises a long-term quarrel. Italy had its Capulet-Montague, the USA had its Hatfield-McCoy, and ISKCON apparently has its own never-ending feud. I trust that it is not the case here, but could it be that some male devotees cannot bring themselves to address women as "prabhus" due to bodily-based prejudice? The original lecture focused on the men's perspective, namely what ISKCON men should call women and men, while the question of how women are to address everyone is ignored. Overlooking roughly half of the audience is a disconcerting omission. I was surprised to read that calling women "prabhu" is a new introduction. When I joined in 1974, at least in the Canadian & US Pacific Northwest, we called everyone by their first names informally, but used the term "prabhu" for both men and women when we felt the need to be more formal. Thus, calling women "prabhu" is not new at all. The terms "mata", "mother", or "mataji" were used as well, but not between women since there is assumingly no need to rise above physical attraction. I agree that there are recent introductions, such as the terms used to refer to groups ("the prabhus and the matajis"). Even more surprising is the fact that the lecture refers to the fact that Srila Prabhupada did call women "prabhu" on occasion, but then goes on to argue that it is incorrect to do so. While the grammatical issues have been put to rest by Hrdayananda Maharaja, a Sanskrit scholar, the vedic culture arguments are still subject to debate. Some of Srila Prabhupada's actions did seemingly defy certain principles of vedic culture, such as the restriction on sannyasis crossing the ocean and the notion of a brahmacarini asram. The very relationship of guru-disciple surely favors taking our cues from his example rather than from Indian culture. Visakha dasi posted several examples of Srila Prabhupada addressing women as "prabhu". Why would Srila Prabhupada address his own female disciples as "prabhu", who were truly not his masters, if not to teach us by his example to be humble to all devotees, regardless of nationality, gender or race? Finally, I am concerned about Sivarama Swami's statement that he will not allow the practice of men calling women "prabhu" in his zone. With all due respect, is it within a GBC's managerial or ecclesiastical purview to regulate devotees' vocabulary? Is there a compelling reason to ban the usage of a word the way Srila Prabhupada used it?
One point we can all agree on: real respect for the devotees is more important than words. A Persian proverb says that what is in the heart will come out on the tongue. It seems that the first place to cultivate respect for all is in the heart.
Sylvia Milleding wrote: "is Krishna really a man, and if Krishna is, why would He elevate men over women in a spiritual context?" Krishna is male and female both, as all forms and energies emanate from Him and are sustained by Him. It may be asked: why, then, do we say "He" and not "She"? Well, English does not have a word that means both "he" and "she" except "it", and that refers to inanimate objects, dead matter. The Absolute Truth is one, but to enjoy pastimes, He expands into male and female forms, Radha-Krishna, for loving interactions. Sylvia asked why God doesn't descend in female form, but He does. There is Mohini Murti, and there is Lord Chaitanya, who is Radha and Krishna again combined into one personhood. There are all the animal incarnations, whose genders are not specified. However, all such considerations become irrelevant if one considers the actual nature of Krishna: that when Krishna appears masculine, He is simultaneously feminine, and vice versa. There is no duality in the spiritual reality — nothing that is this, but not that. Everything is this, and that also. Simply on the basis of desire, form is made. If one desires to love Krishna as a lover, then the female form is given. Or if to love Him as a friend, the male form is given. For the sake of love only, there appears to be duality, but actually there is none, as two forms can merge and again separate, spiritually. It is hard to think of these things with a dualistic mind. Knowing duality to be the cause of so much distress and hatred, many people think that spiritual means oneness. It does mean oneness, but difference also: acintya-bhedabheda tattva means that the absolute truth is simultaneously One but Many. This is inconceivable — acintya — but we can wrap our material brains around such an idea, if we consider that the Lord, like the Sun, is One, but has unlimited rays, which are of His essence, variously reflected and refracted. Sylvia has read the Bhagavad-gita and certainly knows by now that she is neither female nor male, but spiritual energy. Still, she is living in the material world and has experience of discrimination against souls in female form, and that is a valid concern for a spiritual seeker, as justice and equanimity are essential spiritual values, pre-requisites for spiritual vision. At least there should be no sexual inequality in the society of devotees: we should cultivate seeing each other as spiritual sparks of God's glory. That we see any difference at all, is simply due to our material conditioning. Sylvia mentions that the vedic texts reveal a very man-centred culture — instruction always given to the man, with the female learning from him. People do not suddenly become spiritual; it is very gradual. Because, generally, female bodies do not have as much physical strength as male bodies, this has translated into patriarchy in most societies, and superimposed into spirituality, the assumption is that the female has less spiritual strength — which the multitude of female saints, eastward and westward, certainly disprove. So just put it down to ignorance and arrogance on the part of males, and lethargy on the part of females, that these things are not corrected. Ignorance, arrogance and lethargy are all symptoms of the mode of ignorance. Incorrectly, some devotees think that just by chanting, they will become transcendental to the modes of nature, but Srila Prabhupada explains that chanting or any other form of devotional service can be tainted by the modes of nature, and if this is the case, then the service or the chanting, instead of liberating one, actually binds one up in further illusion (Srimad Bhagavatam 3.32.37 and 3.29.9). Thus, there are what Sri Chaitanya calls "weeds" that choke the creeper of bhakti. These "weeds" are fed by the watering process, which is chanting in the lower modes of nature. The water or chanting does some good to the creeper, but because it is tainted by the modes, it also chokes it by feeding the weeds, preventing its flowering and bearing the fruit of love for God. This is all explained in Caitanya Caritamrta. (Madhya lila, 19.159-160) Therefore, as one chants, one should constantly pray to be rid of anarthas or blockages to bhakti, and during the day one should always be trying to come to the mode of goodness at least, and to discriminate not on the basis of bodily dress but on the basis of character, how much spirituality, in character and in vision, each person possesses, so that we can take advantage of advanced association and give guidance to those less advanced.
Of course, this level of advancement does not necessarily correspond to one's position and degree of importance in the society, as real advancement only corresponds to sincerity of heart. Thus, the pot washer in the temple can easily be more advanced than the Bhagavatam speaker, so it pays to stay sharp and spiritually discriminative. It is said that the neophyte sees differences on the basis of body and sect, the more advanced on the basis of spiritual character and vision, and the most advanced does not see any distinction at all. Thus when one has advanced beyond duality altogether, one's sense of discrimination can relax, but up until that point, it is most essential for survival.
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