08/21/98 - 2049

Judge By The Results

USA (VNN) - by Agrahya das

Invocation

ya urugaya-lilanuvarnanad
adhama-gan hi rupanugayate
sa vikarotu mam daitya-cetasam
prabhupadabhidam tam namamy aham

I offer my obeisances unto he who is called "Prabhupada." Narrating the pastimes, qualities, and instructions of the unlimitedly glorious Lord, he took the fallen and made them into Rupanugas.May he similarly transform my mentality, absorbed in sense gratification, to the opposite pole (absorption in Krishna's name, form, qualities and pastimes).

Goal Of This Paper

Many devotees have written me recently in regard to a number of statements made recently by a leader of one of the many missions that have arisen or become prominent since the departure of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. These statements were addressed to me personally. I have no interest in answering them for my own sake, and will not even honor the author with a direct reply. However, the numerous libels, character assassinations, misrepresentations, half-truths, and outright lies directed against a saintly Vaishnava are not tolerable. It is less tolerable that even one person claiming to follow Srila Prabhupada has now made sadhu-ninda his food and drink, much less a number of persons. It is small consolation that a large number of Vaishnavas, even those who respect the author of these vile statements and may agree with him on many points, feel strongly that such statements should never have been made public. However, it may be best that these statements are now made publicly, so that others may see the dual standard that has prevailed for nearly five years. In public, they say "we respect Maharaja." Privately, they have been telling all these things and more, filling the ears of devotees with poison.

What is the proper response to such statements? We do not find the entirety of Sisupala's blasphemy reproduced in the Bhagavatam. We are enjoined not to hear blasphemy of Krishna or His unalloyed devotees. Yet in this age of pretenders, false gurus and incarnations, and imitationists, can we afford to bury our heads in the sand? Certainly not. This paper will therefore briefly address some of the allegations, most of which have already been addressed at great length in previous papers (see http://hgsoft.com/bvnm/cannonfire.html). The best response to ignorance is truth. The approach taken here is to represent the truth according to shastra and the writings of our acaryas. It would be fairly easy to enumerate the faults of the author and those who share his mindset, but this would not accomplish anything useful. Mud-slinging gets us all muddy and does not purify anyone. However, it is necessary to examine the source carefully and consider whether someone has shown truthful conduct and moral integrity. Nothing should be taken for granted.

This is not an attempt at character assassination or retaliation against anyone or any organization. It is written for the self-purification of the author, and for the purpose of clearly establishing the siddhanta as presented in Srila Prabhupada's books, which is the same which was given by Srila Rupa Goswami and all our acaryas. But if there are strong statements given here, they may be accepted as they fit the recipient, following the American saying, "If the shoe fits, wear it."

In the first section of this paper we will examine the philosophical underpinnings and essential truths necessary to putting the disputed issues in the proper light. In the second part we will address specific doubts and misconceptions. This is established by long tradition: first the thesis should be established on the basis of shastra, then various doubts may be addressed.

Part One: The Process of Purification

We, as devotees, are interested in purification. Specifically, we hope that by engagement in the processes of devotional service, beginning with hearing and chanting, the heart will be cleansed and ultimately that the goal of prema-bhakti will become manifest in our hearts. This is confirmed in the verse from Caitanya-Caritamrita beginning nitya-siddha krishna-prema sadhya kabhu naya.

Specifically, without purified intelligence, we will remain unable to grasp even a slight trace of Krishna's glories. This is confirmed by references such as ye 'nye 'ravindaksa vimukta-maninas, tvayy asta-bhavad avisuddha-buddhayah, and also by janati tattvam bhagavan mahimno, na canya eko 'pi ciram vicinvan. We may ponder the Absolute Truth, but without even a slight trace of the Lord's mercy, prasada-lesa, we will remain totally unable to comprehend the truth of Bhagavan.

One may question, "Why the long and scenic route? Let's just answer the controversy and be done with it." But the most serious problem posed by vilification of those who are spreading the glories of the holy name is that it accomplishes exactly the opposite of the desired effect of preaching. So the antidote for the poison given by the various anti-parties is the strong medicine of Hari-katha, topics about Krishna.

Preachers of Krishna consciousness are purveyors of Hari-katha.  This is confirmed by the gopis in the verse beginning tava kathamritam tapta-jivanam.  It is the special quality of pure devotees, who are free from all other thirst, that their narration of Hari-katha is especially potent.  This is confirmed in the verse beginning nivritta-tarsair upagiyamanad. Although the author of this paper is not well-qualified, it is his fervent desire to speak according to realization of what has been received from his initiating and instructing spiritual masters. If we can properly represent our holy masters we will bring credit to them and to the entire disciplic succession, otherwise we are simply an embarassment to them.

Types of Hari-katha

Hari-katha is of two types, topics about Krishna and topics spoken by Krishna.  In the beginning stages we start with jiva-tattva, "who am I." Then we progress to guru-tattva, bhagavat-tattva, and so many levels of understanding.  However, we are not interested in establishing the Absolute Truth by philosophical determination. Bhakti is not dependent on jnana or karma, and it is confirmed in Bhakti-rasamrita-sindhu that while cultivation of knowledge and detachment may be helpful in the beginning stages of bhakti, they are not limbs of bhakti.  Therefore the establishment of these basic truths is done for the purpose of beginning the actual practice of bhakti without any mundane tinge or conception.

The actual development of bhakti is described by Srila Bhaktivinoda Thakur in Bhakti-tattva-vivek as transcendental faith, coming from the union of hladini and samvit saktis, entering the heart.  When bhakti enters the heart, ignorance is dispelled by the vidya-sakti. As ignorance and anarthas are removed gradually attraction develops.  This is described in Sri Caitanya-Caritamrita as the further development of faith.  This is confirmed by the statement of Lord Kapila: sraddha ratir bhaktir anukramisyati - one after another, sraddha (faith), rati (attraction), and bhakti (devotion) appear when one hears the topics of Krishna in the favorable association of devotees.  He further describes that these topics are full of samvit-sakti, the potency to dispel the illusions of the conditioned souls (mama virya-samvido).

Lactometer of Bhakti

Therefore if there is actual development of bhakti, there should be corresponding signs of diminishing ignorance (attraction to sense pleasure) and increasing taste for hearing, chanting, and the other limbs of bhakti.  This is confirmed by S.B. 11.2.42:

bhaktih paresanubhavo viraktir
anyatra caisa trika eka-kalah
prapadyamanasya yathasnatah syus
tustih pustih ksud-apayo 'nu-ghasam

Devotion, realization of the Supreme Lord, and detachment from all else - these three arise simultaneously for one who is fully surrendered, just as one who is eating gets satisfaction, nourishment, and loss of hunger with each bite.

This verse is extremely important.  It provides an objective measure for the development of bhakti.  Srila Jiva Goswami has drawn the analogy between tusti (satisfaction) and bhakti because both take the form of pleasure.  He has compared pusti (nourishment) with para-isa-anubhava (realization of the Supreme Lord) because both are sustaining. And he has compared ksud-apaya (banishment of hunger) with virakti (detachment).  Thus one finds actual peace from the practice of bhakti.  One derives increasing transcendental pleasure from the activities of bhakti.  One finds sustenance in the direct realization of Krishna (pratyaksavagamam dharmyam).  And one loses hankering for mundane objects of sense enjoyment.

Imitation Devotees

On the other hand, pseudo-devotees make a show of bhakti, sometimes shedding tears as if they are experiencing ecstatic symptoms.  But these tears wash away all scriptural conclusions. Such imitationists are easily revealed as such by their attachment to sinful habits, such as smoking bidis and engaging in all kinds of illicit behavior.  They come up with unlimited rationalization for such behavior, sometimes claiming that sexual misconduct is a bodily necessity like passing stool and urine. But by their attachment to sinful habits, such persons are nakedly exposed as being kanistha-adhikaris of the lowest grade.  Srila Jiva Goswami discusses this in great detail in Bhakti Sandarbha while explaining the 10th offense in chanting the holy name:

srutvapi nama-mahatmyam
yah priti-rahito 'dhamah
aham mamadi paramo
namni so 'py aparadha-krt

Having heard the glories of the holy name, one who does not develop any attachment for the holy name, continuing in the material conception of "I, me, mine," is considered lowest of all and the supreme offender to the holy name.

Srila Jiva Goswami gives many scriptural references to the concept of maintaining attachments while professing one's spirituality. The attempt to mix high spiritual concepts with attachment to mundane sense gratification is condemned.

The Essence

Therefore for those who have faith in shastra and in the teachings of our initiating and instructing spiritual masters, there is a ready lactometer to measure the quality of our bhakti.  We can apply these tests of developing bhakti, experiencing realization, and losing attachment to things not directly connected with Krishna and pure devotional service.  We must also be cautious of the desire to cover bhakti with other desires for cultivation of jnana and specific activities.  This "dovetailing" can lead us astray if we become attached to something other than the essence.

What is the essence? This is explained by Srila Rupa Goswami as follows:

anyabhilasita-sunyam
jnana-karmady anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

Pure devotional service must be free from desiring all other things, without any covering of jnana or karma.  It must be favorable and done for the pleasure of Krishna.

Our acaryas such as Srila Jiva Goswami and Srila Visvanath Cakravarti Thakur have commented on this verse extensively.  Srila Bhaktivinoda Thakur has also written a short but very essential book called Bhakti-tattva-vivek which is largely a commentary on this and other verses of Bhakti-rasamrita-sindhu.

There are four characteristics given here:

1. Devoid of desiring all other things.  Here the term "anya-abhilasita" is used rather than "anya-abhilasa."  It is not possible to stop desiring altogether, therefore it is not written "anyabhilasa-sunyam," devoid of all other desires. But a single-pointed devotee does not desire anything but pure devotional service, even though other desires may remain for some time before being destroyed.
2. Without any covering of jnana or karma.  One may ask here whether jnana refers to nirvisesa-jnana, knowledge of undifferentiated Brahman.  But we cannot accept this, because such a concept is totally opposed to cultivation of bhakti.  In the impersonal conception there is no visaya, no subject, therefore there can be no bhakti. Jnana here not only refers to scriptural knowledge which is viewed independently of bhakti, it also refers to knowledge of Krishna's opulence.  This also must ultimately be given up.
3. Favorable.  The example here is given of demons like Canura and Mustika.  They gave Krishna pleasure by wrestling with Him.  This was pleasing but it was not bhakti, because it was done unfavorably, with the goal of killing Krishna
4. Pleasing to Krishna. The example here is of Mother Yasoda. When she forcibly put Krishna down to tend to the milk boiling over on the stove, Krishna was not pleased.  His lotus eyes became reddish and his lip trembled.  But this is the highest form of pure bhakti because it was done for Krishna's ultimate satisfaction.

Every activity in practice and preaching of Krishna consciousness should keep focused on the goal, which is to develop pure bhakti in ourselves and in others.  We cannot give bhakti to others if we are not practicing it ourselves.  Our ability to preach will be limited on a practical level by our lack of faith in the "product" (pure devotional service) and on an absolute level by our lack of potency.

Only One Who Is Empowered

krsna-sakti-vina nahe tara pravartana - without being empowered with Krishna-sakti, no one can spread the sankirtana movement of Sri Caitanya Mahaprabhu. This understanding goes hand in hand with the concept expressed in Svetasvatara Upanisad: vivrnute tanum svam. Not by any other process but only when the Lord bestows His mercy upon someone are they able to understand.

Sometimes we look at the activities of great preachers and think that there is some simple success formula that we can reduce to a convenient sound bite. In reality it is not complicated. One great acarya referred to the preaching achievements of our Srila Prabhupada, saying that he emptied himself of all other desires other than carrying out the mission of his Guru Maharaja, and therefore became empowered to such a degree that Nityananda Prabhu Himself danced for some time within his body.

Yet not everyone was able to appreciate the accomplishments of Srila Prabhupada. Some chose instead to find fault with him, criticizing him even to his disciples. Therefore he said of such persons who were not able to recognize empowered preaching activities, "They cannot help us, but they are very competent to harm our natural progress." How applicable this seems in the present circumstance.

How can we follow in the footsteps of Srila Prabhupada? Can we even think it is possible? We should not only think it possible, we should be convinced that it is necessary and essential to do so. "Now do as I have done." Can we possibly doubt the instructions of our Guru Maharaja? Yet to do as he has done we must become pure, unalloyed devotees. We must become empowered by the grace of Sri Guru and Gauranga.

Purveyors of Hari-katha vs. Purveyors of Poison

Based on the characteristic development of bhakti from the initial infusion of paramarthika-sraddha, or divine faith received by the association of pure devotees (sraddha ratir bhaktir anukramisyati) we can assert that it is the business of the preachers, or purveyors of Hari-katha, to instill transcendental faith in others. This divine faith is not to be confused with mundane hard-headed belief. This divine faith comes from Krishna's internal energy, and is received by associating with pure devotees.

On the other hand, the anti-parties, or those who are opposed to the activities of those in the line of Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada, make it their business to create negative propaganda. They lack the ability to purify themselves, much less others, and in their envy of empowered preachers they can only attempt to poison the faith of the weak.

It is a fact that for every empowered preacher you will find anti-parties who have long lists of magnified or imaginary faults. They are very eager to capture the ear of anyone who has been influenced or might be influenced by empowered preachers. Their process is to then fill the ears of the unwitting captive with the poison of vilification. One who is strong will not associate with such persons, and will not remain in any place where such blasphemy is spoken if it is not possible to forcefully and conclusively defeat the arguments of the anti-partisans.

Part Two: Answers to Doubts

In this section we will address some of the doubts and questions which may arise upon hearing the arguments of the anti-party. These are presented as questions or straw-man arguments.

Q: Is it true that Srila Narayana Maharaja is always surrounded by women?
A: No. This is nonsense. Like our Srila Prabhupada, Maharaja does not consider his female diksa and siksa disciples to be second-class citizens. At the same time he is quite strict in what is allowed and what is not. This is quite easy to see if one spends any time with him.

Q: Is it true that Maharaja allows women to massage his feet?
A: This is another lie. The statements made by some people are indication only of their own lusty mentality.

Q: Is it true that Maharaja speaks on intimate pastimes of Radha and Krishna?
A: False again. His main point of preaching is on development of pure devotional service according to anyabhilasita-sunyam. He has often emphasized in preaching to devotees, "Don't remain kanistha-adhikari. Continue to make advancement in Krishna consciousness." His preaching is totally bonafide, constantly citing authorities such as Srila Rupa Goswami, Srila Raghunath das Goswami, Srila Visvanath Cakravarti Thakur, Srila Jiva Goswami, Srila Bhaktivinoda Thakur, and Srila Bhaktisiddhanta Sarasvati Thakur. The pastimes he speaks of are no more intimate than what is described in Krishna Book. And when he speaks about the devotion of the gopis, it is always with the goal of establishing the aim of pure devotional service in the line of Sri Caitanya Mahaprabhu.

Q: Is it true that Maharaja's followers are not required to follow the regulative principles?
A: More nonsense. If anything, the standards in Gaudiya Math temples are higher than most Western devotees are accustomed to. Among devotees who seriously follow Maharaja, one finds a generally exceptional moral standard. This is another misrepresentation. It is also true that at present many of Maharaja's disciples live outside any temple community. Considering this, it is remarkable that devotees who were formerly addicted to all kinds of bad habits have become inspired to again chant regularly and study the books by the influence of his association. We may ask, who among the critics is able to have such an effect? Our Srila Prabhupada said, "Command respect, don't demand respect." We see practically that Srila Maharaja commands immense respect from those who are able to hear him with an open mind.

Q: But I heard that his standards for initiation are not as rigid as Srila Prabhupada's.
A: In the Gaudiya Math in general, harinama is given very freely as an encouragement, and at the time of diksa (second initiation) one is expected to have been adhering to strict principles for some time. An acarya is expected to adjust things according to time, place and circumstance. This is exactly what Srila Prabhupada did in coming to America. He made adjustments in the rules and regulations for the benefit of his Western disciples. In reality there is one criterion for a preacher: yena tena prakarena, manah krsne nivesayet - his first business is to fix the minds of the disciples on Krishna. Other than this there is no rigid formula. But we adhere very rigidly to shastra and the regulations given by our acaryas. If we adhere to an external formula but disregard everything else, it may be said that we have lost the essence of what Srila Prabhupada came to give.

Q: How does Maharaja justify re-initiating the disciples of gurus in good standing?
A: This is a half-truth that has been addressed quite thoroughly in a previous paper. A common scenario is that a devotee goes to associate with Maharaja, often after having heard over and over that he is a sahajiya, critical of Srila Prabhupada, etc. etc. He finds that the truth is quite the opposite. He or she may feel somewhat cheated. He is then told by his initiating guru, "Now you have to give up Narayana Maharaja or you are not my disciple." This has happened on numerous occasions. What is this devotee to do, disregard shastra and the genuine inspiration and realization for the sake of institutional loyalty, or stick with the genuine line of inspiration? Rather than ask, "Why do such devotees seek Maharaja's shelter after being rejected by their gurus?" we should ask, "Why do these gurus demand blind loyalty rather than convincing their disciples of the philosophical flaws in Maharaja's preaching?"

Q: Why do Maharaja's followers show so little regard for our institution?
A: Not all of them have fully embraced his instructions with regard to not taking offense. It is most difficult when there is constant provocation, when false statements are promoted. In the resulting negatively charged atmosphere, any slight misstep on the part of any disciple or follower of Maharaja is taken as an affront. Yet rarely is the other side of the issue represented. How much intimidation and threats have these devotees undergone? How long have they seen the sugar-coated lies fed to the devotees to whip them up into a frenzy against Maharaja and his followers?

Q: Yes, but why do Maharaja's followers come to our temples canvassing?
A: Why is there any harm in inviting devotees to come hear a senior Vaishnava speak? Let us consider all the points that have been made in this paper. Are devotees so stupid and naive that they cannot recognize the siddhanta or bonafide scriptural conclusions? Are they so insincere they cannot recognize genuine inspiration on the path of hearing, chanting, remembering, and preaching? Certainly not. The answer here is that this "canvassing" is considered harmful only to the false propaganda of the anti-parties. Devotees may choose to read books Maharaja has presented or not. They may choose to hear him or not. Why is it necessary that anyone should dictate these things?

Q: Why are you promoting Maharaja as the next acarya of our mission?
A: This is another misrepresentation. Maharaja is not doing this. I am not doing this. I do not see or hear anyone doing this. Maharaja is simply trying to help devotees in their Krishna consciousness, whether they are householders, sannyasis, leaders, or little devotees. Many devotees have gotten inspiration and renewed enthusiasm for hearing, chanting, and preaching. To remove sectarian restrictions on association can only be beneficial. Maharaja is not interested in starting his own mission. He is already part of a thriving mission. His only motive is to help devotees, as he was requested by Srila Prabhupada in the final days before Srila Prabhupada's departure for Goloka Vrindavana.
At one time some devotees were promoting this idea. When given a choice between losing their positions and giving up Maharaja's association, they chose the latter course. Since then this idea has not been promoted, but it is still the conviction of many devotees that those in need of inspiration could only benefit from Maharaja's association.

Q: Why don't you all just go out and preach?
A: ya idam paramam guhyam, mad-bhaktesv abhidasyati. The meaning is clear. Devotees also need to be preached to. In fact, one may argue this is more important than canvassing for new converts. The question is, can we say that devotees are lacking inspiration?

Q: Why do you say devotees are lacking inspiration? We're selling more books than ever, distributing prasadam, etc.
A: How many devotees have left? What is the use of a "revolving door" policy where we make new members eagerly but the old ones become discouraged after a few years? What are some of the misconceptions and narrow conceptions that prevail amongst devotees?
- It's OK to beat your wife (there's an entire website on this)
- Srila Prabhupada taught us the proper way to pass stool
- We should immediately institute polygamy
- All daughters should be married in childhood, as additional wives of older men if necessary
- The most important thing is to keep scandal "in the family"
Srila Prabhupada gave us so many things such as hygiene, varnasrama, how to cook, etc. but the essence is cultivation of pure bhakti. How can we read Srila Prabhupada's books and overlook this?

Q: I heard Maharaja said Srila Prabhupada was a devotee of Maha-Vishnu.
A: This is just plain wicked dishonesty on someone's part. Read the transcript for yourself at http://hgsoft.com/bvnm/cannonfire.html. Maharaja said that there is a yuga-avatara in every Kali-yuga, an incarnation of Mahavishnu, who propagates the yuga-dharma. But the advent of Sri Caitanya Mahaprabhu is special. He does not just give liberation to Vaikuntha, but the most rare and radiant mellows of pure devotional service. If someone says "Srila Prabhupada came only for giving the yuga-dharma, nothing more," that person is saying that Srila Prabhupada is a devotee of Mahavishnu. We should ask ourselves who is saying such things about Srila Prabhupada, that he came only for distributing the chanting of the holy name and nothing more.

Q: Why do you tell me I have to associate with Maharaja? Is there something wrong with following Srila Prabhupada as I'm doing?
A: Is there some reason you say it is not following Srila Prabhupada to associate with advanced Vaishnavas? Please read the purport to Cc. Adi 1.34 and 35. But no one is saying "You must do this" or "you must do that." On the other hand, you should not pass judgement on Maharaja's character without having taken the trouble to ascertain the truth for yourself.

Q: I heard that Maharaja is not in the line of Srila Bhaktisiddhanta Sarasvati Thakur because he supposedly had some unspecified amount of contact with some unknown babajis at Govardhan at some time in the past.
A: It is fairly easy to judge the results of Maharaja's preaching. Such issues are dredged up from the past after immense digging in an attempt to find fault in Maharaja, place doubts in the minds of devotees, and obfuscate the real issues. The actual issues have been addressed by numerous papers such as this one, but some people are more interested in changing the subject than in discussing what is the actual line of pure bhakti. We have got so many books by our acaryas which are available to confirm or contradict the topics Maharaja is preaching. In every single case it can be seen that he is preaching strictly according to parampara. Where then is the need to connect him with anyone else? It is merely chala, a deceiving tactic. Shall we now question the past activities of every great Vaishnava in our line? Is it possible there is no actual fault, and that if we enthusiastically seek faults we will only harm ourselves and our own progress in pure devotional service?
Therefore the conclusion is that we may or may not know what is in the past. But here in the present, if we are sincere we can easily judge by the results. It is also doubtful that this has been represented truthfully or fully. We may also consider our own past, especially those of us who were born in the west.

Q: Well, I heard that Maharaja left the Math to go stay with the babajis at Govardhana and Srila Kesava Maharaja went crying to bring him back.
A: Two answers: if so, then it is a good indication of the great affection Srila Kesava Maharaja had for his dear disciple. Again, we can assume this is a distorted representation of past events. Maharaja is not inclined to defend himself. Instead, sincere devotees may recognize by the results. We may also assume that events are neither represented fully nor accurately. Sometimes there are difficulties, and in an attempt to vindicate ourselves we may have to say things that blame others. In such a situation where is the need to say anything? The conclusion is simple: judge by the results. Use the lactometer of siddhanta to judge whether the teachings are bonafide and coming strictly in our line. Do not take the hearsay and gossip of persons who are mainly interested in furthering their own material positions.

Q: What is Maharaja's preaching to devotees in general?
A: He has emphasized many things, but mainly: don't remain kanistha-adhikari. Continue to make advancement in Krishna consciousness, otherwise you may fall down. Over and over he emphasizes anyabhilasita-sunyam, cultivation of bhakti without any tinge of other things. He inspires devotees by his preaching and example to chant the holy name, avoiding offenses. He constantly reminds devotees not to be critical of Vaishnavas, even if they are seen to be of poor character, lest their faults come upon us.

Conclusion

For those who lack faith in Srila Prabhupada's instructions as given in his books, it is a perplexing issue. How do we know what is actual bhakti and what is imitation? Yet for those with faith in Srila Prabhupada's instructions, we have an excellent lactometer. A lactometer is a device used to gauge the quality of milk. We are interested not in collecting wealth, enjoyable things, and followers, but in boiling the milk, continuing to make advancement in the line of pure devotional service. Without understanding this essential truth all other arguments are lost and wasted.

Offered at the lotus feet of Sri Sri Guru-Gauranga, Radha-Vrindavana Natavara, and all the Vaishnavas on this Annada Ekadasi, 17 August 1998.  Whatever has been said here is in accordance with shastra and the Gaudiya Vaishnava siddhanta, and despite external faults of logic and grammar its essence should be accepted as conclusive.

Vaishnava dasanudas,

Agrahya das
http://hgsoft.com/agrahya