02/07/98 - 1585

Krsna's Intimate Pastimes

USA (VNN) - by Agrahya das (see also VNN story# 1565)

Hare Krishna and dandavat pranams. All glories to Sri Guru and Gauranga. All glories to Srila Prabhupada.

I am delighted and honored to have received a reply from Sripad Prahladananda Swami. However, there are a few points I would like to address:

H.H. Prahladananda Maharaja says that one must exercise discrim- ination in selecting persons to respect. I agree wholeheartedly with this. We should certainly not employ circular reasoning or any other form of bad logic in analyzing these issues, neither should we evade the issues.

The following statement puzzles me, however:

It would more logical to say that because whatever a devotee does is correct, therefore, it should be understood that he is an advanced devotee.

It seems that we're trying to define what is correct and what is not. Is it so easy to judge correctness based on externals? Can we look into someone's heart and say whether they are advanced or not? We cannot, at least not in the neophyte condition. But if someone inspires us deeply and the direction of inspiration is corroborated by shastra and sadhus, we do not need anyone's rubberstamp approval to know that "here is someone who is bonafide and very elevated."

An important yardstick of the advancement of a devotee is how closely he follows the previous authorities and scripture. Otherwise, according to Srila Rupa Goswami, if someone does something, which is not supported by the previous authorities and sastra, he will create for others an unnecessary disturbance on the path of devotional service.

No one can deny this - zruti-smRti-purANAdi / pancarAtra-vidhiM vinA. On the other hand we should not think that we have so clearly chalked out what it means to follow Srila Rupa Goswami. Can we so easily say that to be a Rupanuga, a follower of Srila Rupa Goswami, one need merely follow the rules and regulations of scripture? Or is something more required?

For example, Lord Caitanya did not discuss Radha and Krsna's intimate pastimes in public. He didn't make any exception for those performing a particular austerity.

I am sorry I did not make this point clear. Bonafide acaryas like Srila Prabhupada give lila-katha as it is appropriate. They are like expert physicians who are able to judge the condition of those who are hearing and speak for their benefit. The oft-repeated phrase "discuss Radha and Krishna's intimate pastimes in public" brings to mind the so- called rasik concerts which were so popular in Bengal in the early part of this century.

An advanced Vaishnava addresses a group of devotees who have made great sacrifices to enter into the spirit of the holy dhama. He speaks in such a way that the assembled devotees - not common people, not a ragtag following, but devotees - are inspired and a deep impression of Sri Vrindavan dhama is left in their hearts. There is simply no comparison with ladies and gentleman who arrive arm in arm to hear the performance of a farcical Narada reciting the most intimate pastimes narrated by Jayadeva Goswami and Vidyapati.

As pointed out by Sripad B.G. Narasingha Maharaja, those who make such comparisons use buzzwords such as "intimate pastimes" to conjure up images of intimate narrations that are meant only for those whose spiritual greed has been fully awakened and who are way past anartha- nivritti. However, this is simply not the case. It is unfortunate that devotees take such assessments at face value and think that Srila Narayana Maharaja is broadcasting intimate topics indiscriminately.

To give a more appropriate example of the type of Hari-katha Srila Narayana Maharaja often narrates, he related how Mother Yasoda asked Krishna to bring one calf because it was Krishna's birthday. So Krishna went to bring one very beautiful calf. But it was very stubborn and would not come. Calves will resist so when you push them one way they push back. So Krishna stopped under a tree and looked up. Seeing that there was a butterpot hanging from the branch, He wanted to taste the butter. So He climbed up on the back of the calf and grabbed hold of the butterpot. Just then the calf ran away, leaving Krishna hanging. He called out "Ma! Ma!" and Mother Yasoda came running.

This is an intimate pastime of Krishna. Many such intimate pastimes are narrated, always illustrating some point from the Sandarbhas or Brihad-bhagavatamrita or the fine points that our acaryas have brought out in commenting on the Bhagavatam.

One thing that I've noticed in Srila Maharaja's lectures and books is that whenever he discusses a particular lila he relates that lila in such a way so as to make it relevant to our practice of bhajana. He highlights the eagerness, the determination, the humility, and the other superexcellent qualities of the Vrajavasis, so as to inspire us to aspire for that same intensity in our bhajana. For example, there is this one excerpt from "Bhakti Rasayana" wherein the gopis are speaking, and Srila Maharaja offers some explanation:

"What to speak of just these cows and calves, all the inhabitants of Vraja have become absorbed in the melody of Krsna's flute. But we are not so fortunate. These cows and calves are also shedding tears of prema, and sometimes even the clouds also shed tears of prema for Krsna. But it is our great misfortune that we are so hard-hearted that we don't leave our homes at once and go to where Krsna is playing His flute and become equally spellbound..."

In this way the gopis are speaking. Just see the nature of their condition, their feelings. For receiving the darsana of Krsna and for hearing the melody of His flute, a sadhaka should have such vipralambha-bhava in his heart, and then he will be engaging in real bhajana."

Here is yet another example of "discussing intimate pastimes" with a purpose.

To give another example, I was driving Srila Maharaja in the van to one program. There were only a few other devotees along with myself, and all of us accepted him as instructing and /or initiating guru. I had some question about one verse of the Bhagavatam, and he explained in a way that I will never forget, according to the commentary of Srila Visvanath Cakravarti Thakur. The topic of this verse was Krishna-katha and at a very deep level, renunciation. I had so many questions but he said, "Now you should chant and think on these things."

So these types of things are very wonderful and inspiring to devotees who have carefully read Srila Prabhupada's books and understand that "Krishna book is our medicine." It is unfortunate that misrepresentations are made in such a way that devotees get the wrong impression and due to fear avoid the association of an advanced and saintly Vaishnava.

Prahladananda Swami continues:

As Srila Prabhupada explained in a class given in Los Angeles November 15, 1968:

Prabhupada: Krsna's rasa-lila should not be discussed in public meeting. It is most confidential. Lord Caitanya Mahaprabhu never discussed. He discussed Krsna's pastimes, lila with gopis, with His confidential, very confidential circle.

Again, we should understand what "confidential" means. What about describing Krishna drawing pictures on the breast of Srimati Radharani? Is that confidential or not? What if such descriptions were handed out in paperback form on the streets of the most degraded and sinful places to people who had never even once chanted Hare Krishna? Wouldn't that be inappropriate by Prahladananda Maharaja's interpretation of these guidelines?

I would also like to quote Srila Prabhupada from a letter he wrote to Satsvarupa Maharaja as editor of BTG: "It is not that we are boycotting the gopis. No!" So how are we to reconcile such statements? How are we to reconcile Srila Prabhupada's publishing Krishna Book? Was Krishna Book given only as a vehicle to give the philosophy of the Gita, or is there some higher purpose in distributing Krishna Book? Has Srila Prabhupada written anything about this?

If there are two sets of statements that appear contradictory, we must find the proper understanding by which they can be harmonized. So to me it is quite simple. We never take the intimate pastimes of Radha and Krishna cheaply.

Or those who are... Lord Caitanya had many thousands of followers, and... He was not discussing even within these five persons, sri-krsna- caitanya prabhu-nityananda sri-advaita gadadhara srivasadi, Nityananda, Advaita, Gadadhara, Srivasa, and Himself, these five persons. So when He was at Navadvipa, He was not discussing even with them, what to speak of others. He set up this example so that in future people may be very cautious. Because unless one understands what is Krsna, how he can understand Krsna's pastime? So this discussion of rasa-lila is the summit of Krsna consciousness. It is not ordinary thing. They're purely spiritual. There is nothing material. But because we are not completely free from material concept of life, we may think that Krsna's lila is something like this material. So that is offense. But that is the ultimate goal, to understand Krsna's rasa-lila. But you have to wait for relishing that Krsna's rasa-lila, to become more perfect in Krsna consciousness.

Note here that the offense to be avoided is thinking that Krishna's pastimes are somehow mundane. I made many points in my previous article that I think have still not been answered, particularly along the lines of recognizing the prakrita-sahajiyas and other imitationists.

So Srila Prabhupada spoke this in 1968. That's also around the same time he said not to boycott the gopis. It's now 30 years later. How much longer should we wait to read Krishna book?

Spiritual authorities never deviate from the examples set by previous authorities. Otherwise their behavior will mislead others:

This is very true. yad yad Acarati zreSThaH. We should never think ourselves above the law in any way. On the other hand we should be very careful about making up interpretations of shastra to criticize other Vaishnavas. Advanced Vaishnavas act according to siddhanta, or scriptural conclusions. Sometimes the actions of such an acarya in adjusting the rules and regulations according to time, place and circumstance appear contradictory. But if we don't simply look for faults but follow shastra to the conclusions or siddhanta we find that their actions are appropriate.

"A man covered by illusion cannot understand the proper way; therefore Sri Caitanya Mahaprabhu says: dharma-sthapana-hetu sadhura vyavahara. The behavior of a devotee is the criterion for all other behavior.

Now this is a very significant statement. Why is it said that a man covered by illusion cannot understand the proper way? Can't he read shastra? Does this statement only apply to speculative knowledge or does it also apply to knowledge from shastra?

Actually we understand jnana or knowledge to refer to knowledge from the Vedas, knowledge from shastra and from the previous authorities. Other types of knowledge are often so flawed they cannot be seriously considered. Thus my understanding is that we should always bathe ourselves in the teachings of shastra and the previous authorities, but should always look to the examples of pure devotees who are realized in these things. It is not that we accept blindly or follow someone who discards shastra and acts whimsically as the prakrita- sahajiyas do.

Sri Caitanya Mahaprabhu Himself followed the devotional principles and taught others to follow them. Puri-gosanira ye acarana, sei dharma sara. Sri Caitanya Mahaprabhu personally followed the behavior of Madhavendra Puri and advised others to follow his principles." (Caitanya Caritamrta Madhya 17.185 purport by Srila Prabhupada)

It is difficult for me to pass up such opportunities to glorify the character of great Vaishnavas. This is such a wonderful quality of our Srila Prabhupada. He did not tell us, "You should all worship me and never think you can follow me." He said, "Do as I have done." I take that as an order and personal instruction. Yet how can someone who is so impure think about doing as Srila Prabhupada has done? How does the dwarf set about to catching the moon in his hand?

As Srila Prabhupada taught by his example I have also witnessed the teachings and precept of Srila Narayana Maharaja. He does not suggest either niyama-Agraha or niyama-agraha but by his personal example inspires many devotees to enthusiastically resume sadhana with a passion and renewed understanding.

"Therefore, one has to follow in the footsteps of previous authorities in the line of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the standard actions of Krsna consciousness." (Bhagavad-gita 4.16 purport)

This is another good point to consider. Intelligence and erudition are not qualifications for entering into an understanding of Krishna and Krishna's devotional service. Thus we should be careful in trying to make intelligent calculations based on selective knowledge of shastra in condemning the actions of a Vaishnava.

Someone may reason that a particular devotee because he is a maha- bhagavata, has a "special license" to speak publicly about confidential topics.

Such reasoning would be faulty, as would the assumption that the label "confidential topics" is being applied accurately and without ulterior motives.

However, even a maha-bhagavata devotee, especially when he is preaching, sets the perfect example of a neophyte or sadhaka devotee:


"A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee. But when he realizes his actual position in relationship with the Lord, he can, along with the discharging of regulative service, think within himself of the Lord, under the guidance of a particular associate of the Lord, and develop his transcendental sentiments in following that associate." (Nectar of Devotion by Srila Prabhupada chapter 16, Spontaneous Devotion Further Described)

In logic there are limitations to how something can be applied. Here we have an instruction that suggests several things:

1. Advanced Vaishnavas do not go out of their way to exhibit ecstatic symptoms (though sometimes these things break through as Srila Prabhupada showed on numerous occasions).
2. Although advanced Vaishnavas have no need of observing the regulative principles of vaidhi-bhakti they do so to honor bhakti and also to set the example for others.
3. Srila Prabhupada did not invent these things, he is giving us the understandings of Srila Rupa Goswami.

However, to use this quotation as a basis for claiming that if someone does not act like a neophyte he must be a pretender - particularly if this is based on a false assumption that he is speaking inappropriately on "intimate topics" - would be completely illogical.

The Gaudiya Matha

Srila Prabhupada did not hesitate to express his appreciation for whatever service the members of the Gaudiya Matha rendered to the mission of their founder-acarya, Srila Bhaktisiddhanta Sarasvati Thakur and Lord Caitanya Mahaprabhu. He also criticized them for not following the most important siddhanta or scriptural conclusion, surrender to the instructions of the bona fide spiritual master.

I would very much appreciate the quotations from Srila Prabhupada where he:

1. Gives us license to criticize his Godbrothers and other spiritual relations. Perhaps in the story of Sri Ramacandra Puri?
2. Claims that his Godbrothers did not have any understanding. The quotation below criticizes them for not following. It does not support the interpretation Prahladananda Maharaja has given above.
3. Reconciles statements such as the one quoted above with the many not quoted here where Srila Prabhupada praised certain Godbrothers. I am thinking especially of some statements he made in 1977.

   The members of the Gaudiya Matha that Srila Prabhupada said were "asara" subtracted something from Srila Bhaktisiddhanta Sarasvati Thakura's instructions by not conducting the missionary activities cooperatively and they added something to their founder-acarya's instructions by creating unauthorized spiritual maters (acaryas).

With all due respect, in what sense is Iskcon's creation of spiritual masters different from the Gaudiya Math? Should we think that if everyone stays together in one mission, even if other instructions are disregarded, this automatically makes everything authorized?

I would also like to understand in what sense this claim differs from Tirtha Maharaja claiming that because Sri Caitanya Math had a GBC it was representing the mission, and that Srila Prabhupada was deviating by not accepting their authority. To me it seems there is not that much difference, and the really important thing is that Srila Prabhupada took the instruction to write, print and distribute books, especially in the west, very seriously. He made it his life and soul. I think these things should inspire us to glorify Srila Prabhupada, not to put down his Godbrothers.

As Srila Prabhupada writes in Caitanya Caritamrta Adi-lila 12.8:

"Bhaktisiddhanta Sarasvati Thakura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next acarya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of acarya, and they split into two factions over who the next acarya would be. Consequently, both factions were asara, or useless, because they had no authority, having disobeyed the order of the spiritual master?We followed the principles especially explained by Srila Visvanatha Thakura in his commentary on the Bhagavad-gita verse vyavasayatmika buddhir ekeha kuru-nandana. According to this instruction of Visvanatha Cakravarti Thakura, it is the duty of a disciple to follow strictly the orders of his spiritual master."

I would again like to refer readers to Vishnu Maharaja's book, Our Affectionate Guardians. It explains the history and events of this period in a way that reconcile such statements with respect for Srila Prabhupada's Godbrothers. We should not take these things one-sidedly or think that Srila Prabhupada ever contradicted himself. He didn't. We need to rectify the fault in our own understanding of these things.

I would also like to point out that even if we take the above statement as the all-in-all and disregard Srila Prabhupada's other statements (!!!) this does not explain:

1. How this applies to Srila Narayana Maharaja, who is not Srila Prabhupada's Godbrother, nor was ever part of the Gaudiya Math.
2. Why Srila Prabhupada took sannyasa from Srila Bhaktiprajnana Kesava Maharaja. Why would he do so if there was no connection? Why did Srila Prabhupada make the statement quoted below on the disappearance of his sannyasa-guru? Why did he consider that Srila Prabhupada Sarasvati Thakur acted through his Godbrother Kesava Maharaja? Who will stand forth and claim that Srila Prabhupada did not mean what he said?

I would like to quote from Srila Prabhupada's speech to his disciples on the departure of Srila Bhaktiprajnana Kesava Maharaja. This statement of His Divine Grace should not be disregarded.

My Godbrother insisted, "Bhaktivedanta prabhu..." This title was given in my family life. It was offered to me by the Vaishnava society. It is not that he insisted. Practically speaking my spiritual master insisted through him: "You accept." (my emphasis added)

If Srila Prabhupada saw his Guru Maharaja in a Godbrother, who are we to consider that we have license to criticize Srila Prabhupada's Godbrothers?

4. Mahavishnu and distributing confidential love

Agrahya prabhu writes:

"It is understood that there is a yuga-avatara in Kali-yuga who is an incarnation of Maha-vishnu. He appears in this Kali-yuga as Advaita Acarya. Normally He propagates the yuga-dharma of nama-sankirtana. But when Krishna appears once in a day of Brahma, so also does He assume the sentiment and complexion of Srimati Radharani to taste unnata- ujjvala- rasa (which only She can taste) and to distribute "confidential love."

I'd like to point out here that the phrase "confidential love" comes from Srila Prabhupada's purports to Sri Upadesamrita (NOI).

However, the vedic scriptures such as Caitanya Caritamrta say something different about the yuga-avatara, who establishes the religion for the age:

Not different. It is not that there is only one reason for Krishna to descend as Sri Caitanya Mahaprabhu. Who has tried to deny that Krishna is the yuga-avatar for Dvapara yuga, or that He slays the demons? Who has tried to deny that Sri Caitanya Mahaprabhu is the yuga-avatara for Kali-yuga, or that He propagates the yuga-dharma? No one that I know of. Actually, our acaryas have given explanations of these things, especially in terms of Krishna slaying demons. Unfortunately I did not explain things clearly in the paragraph quoted above.

We are given to understand by our Gaudiya Vaishnava acaryas that there are external and internal reasons for the advent of Lord Krishna and Lord Caitanya. What we are discussing here is not whether Lord Caitanya is the yuga-avatara, but whether there is some confidential reason for His appearance. This is described quite clearly in the very beginning of Sri Caitanya Caritamrita, and I'm surprised Prahladananda Maharaja continues to bring this up.

There are so many quotes referring to Sri Caitanya Mahaprabhu as the yuga avatara. Perhaps Maharaja has misunderstood me as saying that He is not the yuga avatara, and thus has gone to the trouble of providing so many nice quotes. I apologize for the misunderstanding. But we also understand these things in light of anarpita-carIM cirAt, rAdhA-kRSNa-praNaya-vikRtiH, and especially zrI-rAdhAyAH praNaya- mahimA. These things should not be tossed aside or neglected.

We understand there is Krishna, son of Vasudeva and Devaki, who as an incarnation of Vishnu slays demons and lives in a big palace in Dvaraka, and there is also Krishna, son of Nanda and Yasoda. Our Srila Prabhupada is a devotee of that Krishna who is the son of Nanda and Yasoda, Radha-Krishna, Radha's Krishna.

As far as the exact source of the description of the Kali-yuga yugavatara who comes to propagate the yuga-dharma of nama-sankirtana in the other kalpas where Krishna does NOT descend personally, I will have to find where this is. But if we also say based on the very direct statements of Srila Krishnadas Kaviraja Goswami that there is an external purpose for the descent of Sri Caitanya Mahaprabhu, also an internal purpose, I will also say with full conviction that our Srila Prabhupada is FULLY in the line of that internal purpose.

This is a very significant point to me. Srila Rupa Goswami is called "Prabhupada" because zrI-caitanya-mano 'bhISTam: he best understood the mind of Sri Caitanya. What was the verse that illustrated how he best understood the mind of the Lord? Was it about propagating the yuga-dharma or was it about something else? Was Srila Rupa Goswami Prabhupada appointed as the head of our sampradaya by the Lord Himself because he understood the yuga-dharma, or because he actually understood best the internal mood and purpose of Lord Caitanya?

Now who will claim that Srila Rupa Goswami did not propagate nama- sankirtana? No sane person will make such a claim. The fact is that propagation of nama-sankirtana is not incompatible with understanding the inner mood of Sri Caitanya Mahaprabhu in the line of Srila Rupa Goswami.

The point is that if we are "only" preachers of the yuga-dharma we are not truly following in the line of Srila Rupa Goswami. Who will say that Srila Prabhupada only came for the yuga dharma? Who will say that he was not a confidential servitor of the Lord? nikunja-yUno rati-keli-siddhyai, yA yAlIbhir yuktir apekSanIyA - THAT is our Srila Prabhupada. mahAprabhoH kIrtana-nRtya-gIta-vAditra-mAdyan-manaso rasena - this is ALSO our Srila Prabhupada, but we should not think that is all he does. mahAprabhoH kIrtana-nRtya-gIta refers to the yuga-dharma. nikunja-yUno rati-keli-siddhyai - what does that refer to? Does that refer to the yuga-dharma or does it refer to something else?

It is very significant to me that Srila Prabhupada gave us this Gurvastakam to sing for Mangala-arati in Iskcon temples. Why did he emphasize these prayers to the spiritual master if this does not apply to him? yA yAlIbhir yuktir apekSanIyA - he is engaged by the maidservants of Srimati Radharani and always aspiring for their mercy. Again we have more "confidential pastimes" with reference to the loving affairs of Sri Sri Radha and Krishna.

I take all these things as proof that our Srila Prabhupada is a topmost confidential devotee who did not come only for yuga-dharma. "If I can make one pure devotee I will consider my mission a success." What kind of pure devotee was he speaking about? Was he speaking about someone who will only engage in the yuga-dharma without falling down or someone who will realize ruci, asakti, bhava, prema, sneha, pranaya, anuraga, svarupa-siddhi, and finally vastu-siddhi? In other words, did he mean to make us pure devotees in the way that we understand he is a pure devotee? I don't see where he made the distinction: "Do as I have done."

"Gopinatha Acarya continued, "There is certainly an incarnation in every age, and such an incarnation is called the yuga-avatara. But your heart has become so hardened by logic and argument that you cannot consider all these facts." (Caitanya Caritamrta Madhya 6.101)

This is an interesting statement. If there is an incarnation in EVERY age and Lord Caitanya descends only once in a day of Brahma (as does Lord Krishna) who is the yuga-avatara for Kali-yuga normally, and what are His activities? Are they described in shastra?

krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana- prayair yajanti hi su-medhasah

"`In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare Krsna maha-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of Krsna. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Sri Nityananda Prabhu] and personal expansions [such as Gadadhara], as well as His devotees and associates [such as Svarupa Damodara].'" (Madhya 6.103 quoted from Srimad Bhagavatam 11.5.32)

Absolutely. The fact is that this verse describes on the surface the activities of the yuga-avatara.  There is no mention of the Lord's internal reasons - we have gotten this from Srila Rupa Goswami, who best understood the mind of the Lord, through Srila Krishnadas Kaviraja Goswami.  Concerning the internal and external purposes for the Lord's descent, should we be satisfied only to understand the Lord's external purpose? I believe this was originally the main point of discussion, and somehow it became sidetracked into suggestions that it is sahajiya to discuss Krishna's pastimes amongst devotees.

Prahladananda Maharaja originally made the statement:

Narayana Maharaja, according to what I've directly heard from him, thinks that Lord Caitanya main mission was to relish feelings of separation from Krsna and that His spreading Krsna consciousness was something external.

I would like to quote from Upananda Prabhu's letter, which replied to this in a direct way:

We know the Lord says in the last chapter of the Bhagavad-gita that there is no devotee more dear than he who preaches His glories , but at the same time the sankirtana movement is external to His internal purpose. In the CC again, same chapter four, verse 102 it is stated avataI prabhu pracArila sankirtana eho bAhiya hetu, pUrve kariyAchi sUcana, "The Lord came to propagate sankirtana. That is the external purpose as I have already indicated. "(my underline)

I think the Vaishnavas would like to know the response to this.

Srila Prabhupada's Krsna Book

An argument is raised that Srila Prabhupada presented the Krsna Book and asked his followers to distribute it widely. Is that not encouraging people to hear rasika-katha, intimate pastimes of Radha and Krsna?

Practically at the beginning of his preaching in the west, Srila Prabhupada published the tenth canto in the form of the Krsna Book. He also gave elaborate commentaries discouraging the reader from dwelling on a particular rasa. It was meant to be read cover-to-cover with equal appreciation for Lord Krsna's killing Kamsa as his dancing with the gopis. He didn't expect neophyte devotees to prematurely focus on one particular rasa even though the source for such meditation could even have been Srila Prabhupada's own books. This is clearly explained in the LA morning walk.

There were a number of things clearly explained in the LA morning walk. I have tried to bring some of them out based on shastra and the writings of Srila Prabhupada and our acaryas. I note that Prahladananda Maharaja has not commented further on these points.

But with all due respect, I take some exception to Prahladananda Maharaja's claim that one should treat equally in all respects Krishna's pastimes with the cowherd damsels and Krishna's activities in His Vishnu incarnations. This must be understood properly in context and taking all things into consideration. Srila Sukadeva Goswami makes a very specific claim in a verse beginning vikrIDitaM vraja-vadhUbhir idaM ca viSNoH and Srila Prabhupada considered this verse significant, as did Srila Jiva Goswami, Srila Visvanatha Cakravarti, Srila B.R. Sridhara Maharaja, and Srila Narayana Maharaja. We do treat these pastimes equally in the sense that we do not grab hold of one set of pastimes and leave aside all the others. We should not fancy ourselves connoiseurs of rasa in such a premature way.

We should indeed study Srila Prabhupada's books diligently, cover to cover as Prahladananda Maharaja describes here. I couldn't agree more. But at the same time we should not presume that someone will not benefit unless they study the books cover to cover. If they read one line with faith, their lives will be changed. This is the potency of hearing from those who are nivritta-trsna, who have no other desire and who are fully pure devotees.

It is also true that in the beginning stages of cultivating vaidhi-bhakti one is supposed to cultivate aisvarya-jnana, knowledge of Krishna's opulence and greatness. We cannot possibly enter into Vrindavan if we are not first prepared to bow down humbly before the Lord's greatness.

If we carefully read Srila Prabhupada's books, however, we do find that he describes zravaNa-dazA, then varaNa-dazA, and all the other stages. The point that Srila Narayana Maharaja has repeatedly emphasized in his preaching is that we should not think we shall remain only at one stage. We must continue to advance through these different stages. We are always cautioned by Srila Narayana Maharaja to "follow, don't imitate."  It is not done cheaply by jumping over anything, but according to authorities and shastra and under the careful guidance of a bonafide guru. Furthermore, attempts to remain static increase the likelihood of falldown. We should continue to make progress in an authorized manner.

It is also true that as we progress through zravaNa-dazA to the stage of varaNa-dazA (varaNa literally means "choosing") we move to actively cultivating bhAva-bhakti, or an active relationship with Krishna following in the footsteps of the Lord's beloved rAgAtmika devotees. Thus we find that Srila Rupa Goswami has not written volumes of poetry about the Lord's slaying Kamsa. He wrote Vidagdha-madhava as a companion to Lalita-madhava by the direct request of Srimati Satyabhama! How wonderful it is that such things have come to us.  But mostly our acaryas have written about the Lord's Vrindavana pastimes and His pastimes in Navadvipa, which is not different from Vrindavana.  We should never try to separate the two and think "we will have only Navadvipa but not Vraja."  We should also not think that the Lord's associates in Navadvipa are concerned only with yuga-dharma and not with bringing others to the topmost pure bhakti.  The chanting of the Holy Name is so powerful that even a glimpse of it will bring liberation.  mukta-sangaH paraM vrajet.  But we are not interested in mukti.  mama janmani janmanIzvare bhavatAd bhaktir ahaitukI tvayi: let me take many births, just let there be causeless devotional service to You.

We should understand the sankirtana movement in terms of the eight verses left by Sri Caitanya Mahaprabhu.  These verses deal with all the different stages of bhakti.  We should not think that AzliSya pada-ratAM pinaSTu mAm is not connected to paraM vijayate zrI-kRSNa-sankIrtanam.  All of these things have been brought out in commentaries by Srila Bhaktivinoda Thakur and Srila Prabhupada Sarasvati Thakur.  Can we separate the sankirtana movement from the understanding given in Siksastakam, saying "it is only for yuga-dharma" ?

It is only my understanding and perhaps it is wrong, but it seems that to artificially claim based on Srila Prabhupada's statements that there is no difference between Krishna's Vrindavan pastimes and His slaying the demons in His Vishnu expansions, this would be greatly misunderstanding Srila Prabhupada and neglecting the many statements of our previous acaryas.

Srila Prabhupada also encouraged that his books should be read in a particular order beginning with the Bhagavad-gita and the Nectar of Devotion:


"This Bhagavad-gita is the ABCD of knowledge. This is entrance examination, matriculation examination, school-leaving examination. And Srimad-Bhagavatam is graduate. When you become graduate in spiritual knowledge, then you can understand Srimad-Bhagavatam. And when you have passed your Bachelor degree, when you are post-graduate, that study is Sri-Caitanya-caritamrta." (Srila Prabhupada lecture: Bhagavad-gita 13.22-24, Melbourne, June 25, 1974)

I would like to report that I have read all of Srila Prabhupada's books at least two or three times. I am not sure I followed the exact prescribed order, but neither do I think it has been harmful. I remain convinced that actually reading all the books systematically and with the proper attitude is far more important than following a set order. Actually I never sat in formal study classes except the first week on the bus, where Bhagavat das Bhakti-shastri led classes in Nectar of Instruction. I remember those classes to this day. Thus one of the first books I studied in depth was Nectar of Instruction, which is a significant book with explanations of many confidential topics. I do not think that this study, when I was less than two weeks in the movement, gave me any sahajiya tendencies. To the contrary, it was very inspiring, and I still find ever-fresh realizations from Srila Prabhupada's books every time I pick one of them up.

I think the points I have made about Krishna book are well-taken in light of the heavy emphasis Srila Prabhupada placed on distributing it. I would also like to point to Bhudhara Prabhu's wonderful anecdote on brahmacari life in Iskcon Boston. When Sri Caitanya Caritamrita came out, some devotees were concerned about distributing it publicly. Others did so with full enthusiasm and faith, and Srila Prabhupada was quite pleased with this.

Srila Prabhupada said, "Krishna Book is our medicine." Where did this come from?

tava-kathAmRtaM tapta-jIvanaM
  kavibhir IDitaM kalmaSApaham
zravaNa-mangalaM zrImad-AtataM
  bhuvi gRNanti te bhUri-dA janAH

"[The gopis said:] The nectar of Your topics relieves the suffering of the conditioned souls who are burning in material existence. Such beautiful narrations given by great sages vanquish all sin. They are auspicious to hear and full of beauty. Those who accept them [then distribute to others] are the most munificent personalities in this world."

Thus the preaching efforts of great devotees like our Srila Prabhupada are driven by deep understandings of these pastimes. Still we should try to develop the proper understanding by service and surrender in the association of advanced devotees.

Conclusion

There are Gaudiya Vaisnavas who are preaching Krsna consciousness and sincere devotees should appreciate their efforts. However, Srila Prabhupada cautions in the Bhagavad-gita (4.34) that "blind following and absurd inquiries are condemned." If such Gaudiya Vaisnava's instructions and examples are significantly different from Srila Prabhupada's, then I personally prefer to offer them respects from afar.

I would agree wholeheartedly, especially with the part about not following anyone or any group blindly. If anyone's instructions and examples are different from Srila Prabhupada, we should not associate with them, regardless of their institutional affiliation or lack thereof. Srila Prabhupada did not want us to follow HIM blindly, much less anyone else. And certainly if we find some defect in other Vaishnavas we should offer them respect from afar but should not criticize. It is also certainly true that within the Gaudiya Math there are those who are not appreciative of our Srila Prabhupada. But I do not know of any of them or associate with them.

I would also like to point out that difference is measured in terms of siddhanta, not by the words and phrases that one uses or even the language. Thus someone may use different terms and phrases but if they are describing the same siddhanta as Srila Prabhupada and Srila Rupa Goswami and all our acaryas we accept them as bonafide. On the other hand if someone uses Srila Prabhupada's words or statements from shastra but arranges them in such a way to support different conclusions, we do not accept this as bonafide. There was an era where everyone had a cane like Srila Prabhupada and would try to walk and talk like Srila Prabhupada. But what came of this era? Can we so easily imitate Srila Prabhupada? Also, can we so easily understand his heart?

I heard one senior sannyasi Godbrother make the claim that "Srila Prabhupada has given us the siddhanta!" I beg to differ. Srila Prabhupada presented the siddhanta to us but if we have not realized it we cannot say we have received it. If someone offers me something but I have not fully grasped it I cannot say they have given me anything. To have received the siddhanta from Srila Prabhupada means we must know his heart, and this is not a cheap thing which is easily achieved.

Thus I feel that as disciples and followers of Srila Prabhupada we must apply ourselves diligently to following - not imitating. We must apply ourselves to studying his books and realizing the truths in them - not just looking for quotes to support our views or to suit a particular situation. And most of all we must strive to reflect the light he has shown us. We must follow the way, realize the truth, and reflect the light.

I hope that no devotee is offended by what I have written. Although I am not very advanced on the path of Krsna consciousness, I have tried to explain what I have understood from the teaching of my spiritual master, His Divine Grace AC Bhaktivedanta Swami Srila Prabhupada.

I do not take offense by anything Prahladananda Maharaja has written, and following his humble manner here I also beg that what I have said is taken as the attempt of a neophyte to approach the truth. Please forgive me if I seem to speak arrogantly. I am also trying to explain what I have understood from Srila Prabhupada as he has given shastra and the teachings of our acaryas.

Vaishnava dasanudas,
Agrahya das
http://hgsoft.com/~agrahya/