“I simply wish that you could curtail your flamboyance in the dispensation of secret subject matter and not feel that it is your mission to explain manjari-bhava to each and every person you set your eyes upon." 

Former Follower of Sripad Narayana Maharaja 

Who Is Following Who?
Author's Name Withheld by Request

Introduction
In many recent controversies amongst Vaisnavas much confusion has been furthered, rather than clarified, when isolated examples of preaching and exceptions to the proper Gaudiya line have been cited and propagated as the rule, rather than as the exceptions. Particularly, we mention here the subject of the necessity of proper adhikara for hearing higher confidential topics of the Lord's lila.

The followers of Sripad B. V. Narayana Maharaja write that, "the highest good can be obtained by anyone who faithfully hears Krishna-katha from a bona-fide rasika-acarya" and quote Srila Narottama dasa Thakura, ('A person averse to hearing these lilas will never attain perfection. I refuse to hear his name') in an attempt to justify the hearing of confidential lilas by the unqualified."

This quote, however, does not state that one who is unqualified to hear such pastimes must hear such pastimes, or should hear such pastimes. We are not averse to hearing these higher topics, rather, we feel the same as one former follower of Sripad Narayana Maharaja once exclaimed, "I simply wish that you could curtail your flamboyance in the dispensation of secret subject matter and not feel that it is your mission to explain manjari-bhava to each and every person you set your eyes upon."

Srila Bhaktivinoda Thakura has written:

paramatma-tattva-jnanai prema-rupa prayojana, taha Krishna-caritre dui prakare askita haiyacche / saksat rasasvada anvayarupe dainandina nitya-lilaya paibe / tahai asta-kaliya lila / asura-maranadi-lilaya vyatirekarupe Krishna-tattva jana yaya / putana-vadha ihate arasbha haiya kamsa-vadha paryanta asura-vadha-lila / sei sab lila vyatirekarupa vraje u nirguna goloka-lilaya abhimana matra-svarupe achhe / vastutah tahara tathaya nai evam thakiteu pare na / vyatireka lila pathe rasika suddha-bhava haiya anvayalila-rasa asvadana karite karite goloka darsana paiben / esthale sanksepatah ei paryanta balilam / visesa yatna-purvaka sadhaka u prema-ruruksu purusa iha anusilana kariya bujhiya laiben /

"The highest knowledge is prema. This is revealed in two ways in the activities of Krishna. Directly it is obtained through the daily eight-fold pastimes (asta-kaliya lila). Indirectly it is obtained through the pastimes of killing the demons, from the killing of Putana to the killing of Kamsa. These pastimes exist symbolically in Vraja and only as impressions in Goloka. Actually they are not found there, and cannot exist there. Reading the indirect pastimes, the devotee can purify himself; being purified, he can taste the direct pastimes and perceive Goloka. If the aspirant for prema very carefully cultivates in this way he will understand all these matters." (Sri Caitanya Siksamrta, Chapter 7, Part 7)

It is a fact that one should hear hari-katha from a bona-fide spiritual master, but the nature of that hari-katha depends on one's qualification. The necessity to hear does not imply that everyone, (specifically the unqualified) must hear rasa-katha. We find no examples of Srila A. C. Bhaktivedanta Svami Prabhupada, Srila B. P. Puri Maharaja, Srila B. R. Sridhara Maharaja, Srila B. P. Kesava Maharaja, Srila B. D. Madhava Maharaja, Srila B. S. Gosvami Maharaja and other stalwart disciples of Srila Bhaktisiddhanta Sarasvati Thakura speaking on confidential topics to open assemblies of unqualified persons. A handful of examples have been presented of recent acaryas mentioning some non-confidential pastimes of Radha and Krishna, in private conversations with a few individuals. We find that none of the examples cited in support of the thesis advocating the hearing of rasa-katha by any and all, irregardless of one's qualifications, actually support this contention. The examples presented are isolated and do not set a standard rule. Herein, we shall show the underlying mood and vibrant tenor of the preaching of Srila Sarasvati Thakura and his prominent preachers. We have presented only a small sampling of the hundreds of quotes by our respected acaryas, all advocating caution-a caution that is the heart of Gaudiya preaching.

"Pujala ragapatha gaurava bhange. [Always keep the path of raga above one's head, at a respectful distance. Don't be bold enough to approach directly.] My Guru Maharaja's whole life in a nutshell is expressed in this, his own expression. Pujala ragapatha, the very nature of our sampradaya is this." (Srila Sridhara Maharaja, Aug. 14, 1981)

"Pujala ragapatha gaurava bhange. This is Bhaktisiddhanta-vani, the real existence of Bhaktisiddhanta is there." (Srila Sridhara Maharaja, recording available on line: http://www.gosai.com/chaitanya/krishna-talk/bhaktisiddhanta-vani.rm)

1) Seeing through the medium of Prabhupada Bhaktisiddhanta: As members of the Caitanya Sarasvata Parampara, we are all children of Srila Bhaktisiddhanta. As such, we cannot neglect his teachings and we must view the teachings of the previous acaryas in light of his teachings and example. This differentiates us from the sahajiyas, who only quote Visvanatha and other Gosvamis to advocate their path.

"...we must understand the commentary of Srila Bhaktivinoda Thakura through the medium of Srila Prabhupada and we must give prominence to Srila Prabhupada's commentary.' (Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami, His Life and Teachings, chapter 4, part j).

"Srila Gurudeva especially manifested guru-nistha during a discussion of tattva-siddhanta with Parama Pujaniya Yatiraja Srila Sridhara Gosvami Maharaja. On that occasion, he said, "I don't recognize the path of the previous Gosvamis. I simply accept Jagadguru Srila Prabhupada's line of thought as unerring truth, and I will try to know and understand the previous Gosvamis through Srila Prabhupada's vision. I will first accept the excellence of his explanations and commentaries. Acaryera jei mata sei mata sara. 'The order of the guru is the active principle in spiritual life.' (Caitanya-caritamrta, Adi 12.10) and anya ara jatat mata jauka charakhara. This is my conception."
(Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami - His life and Teachings, Part 4, P.336)

2) Adhikara according to Srila Sarasvati Thakura: In his lecture, Suddha O Viddha Bhakti, Srila Bhaktisiddhanta Sarasvati Thakura commented:

atyanta guhyadapi guhya rai-kanura rasa-ganera padavali yadi amadera mata lampata-vyakti hate-bajare ghate-vate-mathe ya'ra-ta'ra kace gana va varnana kare, tabe ki uha-dvara jagaj-jajjala upasthita haya na? bahya-jagatera pratiti prabala thakite amara ye yajana karitece baliya abhimana kari, taha nirathaka / amara ki lesa-matra-o bhagavanera janya anuraga haiyacche? ekbara niskapate antaratmake jijasa karile bujha yaya / iha dvara bala haitecche na ye, bhajanera kriya chadiya dite haibe/ bala haitecche ye, adhikaranu yayi krama-pathanusare agrasara haite haibe /

"The songs of Rai-Kanu's dealings with Each Other (Rasa) is the greatest secret of all secrets. If those who are lascivious as ourselves go to sing or describe them in markets and bazaars, ghats, roads and fields to each and everybody, won't it bring nothing to the world but unwanted rubbish? Whatever worship we boast of while our perception of external world is still strong as anything, is useless. 'Have I acquired a drop of at least anuraga for Bhagavan, genuine desire to give pleasure to His senses?' - this question we should ask our inner self at least once and without deceit, then everything will become clear.
By that it is not intended to say that we are to give up bhajana-kriya for good. It is intended to say that one should follow the gradual path of progress according to one's adhikara (qualification)" (Srila Bhaktisiddhanta Sarasvati Thakura, Suddha O Viddha Bhakti, April 20, 1332 Bangabda)

The following quote of Srila Sarasvati Thakura is sometimes improperly quoted to support the contention that one should hear high topics:

"All these days we have not spoken about lila. Why? Because this is our most confidential asset. This is our only sadhya (perfection). But, one should not make the mistake of thinking that anartha-nivrtti (overcoming impediments such as lust and greed) is the prayojana (goal of life). One thinking like this will never enter into artha-pravrtti (acquiring one's actual need). For this reason, I will begin speaking about asta-kaliya-lila.
I know that you are not ready to hear it. But we should know such a transcendental ideal exists within the realm of devotion. This is why anartha-nivrtti is essential. After the realm of anartha-nivrtti is artha-pravrtti, pure conjugal service to Radha and Krishna. This is transcendental reality. If we do not know of this transcendental realm, then all of our efforts may end in nirvisesa-vada (impersonalism). Do not let your day pass in trying for anartha-nivrtti. Artha-pravrtti is also necessary. Anartha-nivrtti is necessary until artha-pravrtti has started. When artha-pravrtti is present then anartha-nivrtti becomes unimportant - artha-pravrtti becomes prominent.
Those who have chanted hari-nama for fifteen or twenty years should know such things. The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, apana bhajana-katha, na kahibe jatha-jatha, 'One should not reveal one's bhajana to others.' If we disregard this instruction of our previous acaryas then there may be a permanent fall from the realm of devotional service.' (Srila Bhaktisiddhanta Sarasvati Thakura, From an article in The Gaudiya, 1934)

It is clear from this that one should hear high topics; indeed, one must hear such topics; but one must be qualified first, as stated clearly by Srila Sarasvati Thakura, by "fifteen or twenty years of [purely] chanting the Holy Name." [Note: His disciples were required to chant 64 rounds a day]. Furthermore, Srila Sarasvati Thakura explains, "The beginners need not hear these topics or they will misunderstand." How can this be interpreted in any way other than what it is?

Devotees should "know such a transcendental ideal exists within the realm of devotion" and that is why "anartha-nivrtti is essential" to enter this plane.

The proponents of the doctrine of premature hearing of confidential topics claim that the only qualification is lobha (greed). This is true, but it must be actual lobha, which is not a cheap thing. One must be cautious to not mistake great enthusiasm to hear the confidential lilas as actual lobha, as pointed out by Bhaktivinoda Thakura.

"On the path of raga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted raga is real raga. Finally, material association turns that raga into material attraction and causes falldown of the jiva." (Dasa Mula Tattva, Bhaktivinoda Thakura)

"The awakening of greed (lobha) which qualifies one for raganuga bhakti is not to be taken cheaply, as if easy to attain." (Srila B.P. Puri Gosvami - The Art of Sadhana. Chapter 14.)

If one actually has real greed for hearing Hari-katha, they will reject all mundane activities and engage solely in bhajana. It has been observed however, that a vast majority of the modern day practitioners of this type of raganuga-sadhana are not inclined to give up their many mundane attachments and enjoying mentality. Rather than dedicating themselves to a surrendered life of seva, we find that their hearing of Hari-katha is done in a mood of enjoyment, for their own pleasure, and is irregularly performed. When there is the occasional arranged program they come, otherwise life goes on as normal.

Real lobha is explained by Srila Bhaktivinoda Thakura as follows:

"On attaining greed for the mood of the Vraja-vasis, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation." (Dasa Mula Tattva, Bhaktivinoda Thakura)

"In the vaidhi-bhakti process, following this gradual method, attainment of bhava takes a long time. However, if greed for the mood of the Vraja-vasis develops, the material desires are quickly destroyed, since no other desires have a place. Along with greed for Krishna simultaneously arises bhava." (Dasa Mula Tattva, Bhaktivinoda Thakura)

"Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada explains that only after one's mind and intelligence are purified by the chanting of the Holy Names can one hear about Krishna's form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in raganuga-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing Krishna's lila while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the Divine Couple and service for Them in the spiritual abode." (Srila B.P. Puri Gosvami, The Art of Sadhana, Chapter 14.)

Additional references revealing Srila Bhaktisiddhanta Sarasvati Thakura's mood are presented later in this essay.

With so much caution on the part of our acaryas, how can any thoughtful and sincere devotee neglect such instructions and try to jump over their heads by quoting other great acaryas, such as Visvanatha Cakravarti Thakura? No sincere devotee will agree with such a proposal.

It has been observed that devotees of twenty years or more, even sannyasis and gurus, have shown a complete lack of discrimination in their cultivation of raganuga-bhakti, while under the tutelage of B. V. Narayana Maharaja. Correspondence amongst these devotees shows what little discretion they had while under his guidance:

"In my opinion, for whatever it is worth, Ananta Dasa Pandita seems to be very much down the line of Gaudiya siddhanta and practice." (Sept. 20, 1992)

"As far as Ananta Dasa Pandita… I think if we read mostly the quotes that he gives from old authors who are in our line then there will be no harm." (Dec. 4, 1992)

"I have repeatedly heard devotees question [Narayana] Maharaja about the commentaries of Ananta Pandita dasa and he consistently defends them. He says that it is not so much that we are reading Ananta Pandita but we are reading Raghunatha Gosvami and the other stalwarts in the line of Rupanuga who Ananta Pandita is quoting… One question I had is whether you read Gadadhara Prana's books or whether you think it is possible? Could we do a swanning with his books also?" (Sept. 20, 1992)

"(Narayana) Maharaja gave me some nice instruction for 'Govinda Lilamrta.' He said 'don't read it' means 'read a little'. Enough that you can digest." (March 24, 1992)

"I had one question. During my manasa-puja for Giriraja, what color sari should I imagine my spiritual master to be wearing in his manjari-svarupa?" (July 5, 1992)

"One way to judge the book by Ananta Dasa, apart from its bonafide or unbonafide information is: if it gives us appreciation of Ananta Dasa, who is a vaisnava-aparadhi, and sahajiya who gives false siddha-pranali, then it's not good. And if his books give us only appreciation of the correct personalities in the pastimes and also appreciation of Maharaja and Prabhupada, then there is no harm." (Dec. 15, 1994)

"I simply wish that you could curtail your flamboyance in the dispensation of secret subject matter and not feel that it is your mission to explain manjari-bhava to each and every person you set your eyes upon." (Aug. 15, 1994)

For our readers information, Ananta Dasa Pandita is a Radha Kunda Babaji, whose teachings are diametrically opposed to those of Srila Sarasvati Thakura. Gadadhara Prana was a disciple of Srila A. C. Bhaktivedanta Svami Prabhupada who rejected him for the sahajiya section.

This lack of proper discretion continues to this day amongst the followers of Narayana Maharaja. In our preaching we have been approached on numerous occasions by persons who are overtly absorbed in illicit sexual activities and other forbidden practices, with questions on highly confidential subject matters. One person, who had attended only one program at Narayana Maharaja's center and was a complete newcomer, took us by surprise by asking us questions about manjari-bhava. Confidential pastimes, such as Radha and Krishna removing each Others clothes and other esoteric lilas are routinely discussed in an open unrestricted way. These are not isolated incidents, rather it is the norm observed all over the world.

Our readers will also be interested to learn that the apparent author of a paper advocating the hearing of rasa-katha by one and all, recently exclaimed in a conversation, "If I had the 100% guarantee of reaching the queens of Dvaraka, I would take the chance immediately." This is clear evidence that even after so much sabre-rattling about 'Vraja-bhava' and after hearing such rasa-katha from Narayana Maharaja, the author doesn't have the slightest idea of basic Gaudiya Vaisnava siddhanta, nor any fidelity to our illustrious line of acaryas and ultimately no loyalty to our istadevas Sri Sri Gaura-Radha-Govinda.

Amongst the stalwart disciples and followers of Narayana Maharaja many qualities and traits, unbefitting advanced Vaisnavas, have been observed. The most prominent is their utter lack of humility (beyond social etiquette) towards other Vaisnavas, particularly other senior Vaisnavas.

A few examples are:
… A new sannyasi of one month speaking in a condescending manner to a widely respected sannyasi preacher of thirty years fixed service.
… A dedicated Vaisnavi follower of Sripad Narayana Maharaja contemptuously accusing an acarya of another mission with the statement that, "its obvious the Maharaja doesn't know the philosophy here." [She was later proven to be wrong.]
… When his display of tears while chanting was questioned, a sannyasi disciple of Sripad Narayana Maharaja became upset that his devotional exhibition was doubted.
… These devotees openly canvass any and all devotees, irregardless of their guru's standing, their mission, etc, taking considerable effort to destroy their faith and replace it with their own.
… They forcefully enter Vaisnava communities uninvited, even when requested not to come.

These are clear examples showing beyond a shadow of a doubt the utter lack of humility amongst this group of devotees. If they are genuinely developing a higher taste for Krishna consciousness, why is the quality of humility absent from their dealings with other Vaisnavas?

3) Our acaryas warn of premature hearing. This is the rule, not the exception: In this section we present supporting quotes from Srila Bhaktivinoda Thakura, Srila Gaura Kisora Dasa Babaji Maharaja and Srila Sarasvati Prabhupada himself: Srila Thakura Bhaktivinoda: Srila Bhaktisiddhanta Sarasvati Thakura has written about Srila Bhaktivinoda Thakura,

"There are persons who have got by heart almost everything that he wrote without being able to catch the least particle of his meaning. Such study cannot benefit those who are not prepared to act up to the instructions lucidly conveyed by his words. There is no honest chance of missing the warnings of Thakur Bhaktivinode. Those, therefore, who are misled by the perusal of his writings are led astray by their own obstinate perversity in sticking to the empiric course which they prefer to cherish against his explicit warnings." (Srila Bhaktisiddhanta Sarasvati Thakura, The Harmonist, 1931, XXXIX, No. 6)

In many of his works, Srila Bhaktivinoda Thakura has written in great detail on the necessity of engaging in raganuga-sadhana. However, qualifications have also been stipulated by Srila Bhaktivinoda Thakura. It is entirely inappropriate to jump to one instruction while ignoring others, and thereby be guilty of ardha-kukutta-nyaya (half-hen logic).

ei rupa sabhay ami taha vyakti karile anadhikarir pakse visesa amangala haite pare / ucchisthita satya-samuha ucchapadasta na haile labhya hay na / yemata samasta vijnanasa stre kramasah ucchajnaner udaya haya, tadrupa bhakti-sastrer u ucchadhikara-krame gud-tattve prapti haiya thake /

"If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification." (Srila Bhaktivinoda Thakura, Prema Pradipa - Tenth Ray)

sajatiyasaya-snigdha sad-gosthi vyatita rasa-vilapa kariben na / vaisnava jagat-samrddhi sambandha bhakta-sanga vyatita janya sanga kariben na /

"One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta -Chapter 3. Part 2)

itara visaye vairagya prapta jata-prema lokerai rasadhikari / yahara ekhana paryanta suddha-rati u jada-vairagya labha kare nai, tahara rasadhikara janya - viphala cesta karite gele rasake sadhana baliya kadacare pravrtta haibe / jataprema puruser ye bhava sahajei haiyacche, tahai rasa / rasa-vicara kevala ei rase ki ki bhava kiprakare samyojita acche, tahara vivrtti matra / rasa sadhananga naya, ataeva yadi keha balen, aisa tomake rasa-sadhana siksa dei, se kevala tahara durttata va murkhyata matra

"Those who have attained the level of prema and are completely detached from worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the level of prema is called rasa. The discussion of rasa is only a description of how the various elements combine in the different rasas; it is not a part of sadhana. Therefore, if anyone says that he will teach you the sadhana of rasa, he is an impostor or a fool." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 1)

ei raser anadhikari ke? anadhikarike hari-nama dana kara yerupa aparadha ei rasa-visaya tahar nikata vyakhya karau tadrupa aparadha /

"Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the holy name to an unqualified person, so it must also be an offense to explain the rasas to an unqualified person." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 28)

ei dainandini aprakrta radha-Krishna-nitya-lila pat karibar sakaler adhikara nai / iha paramad-bhuta rahasya - visedha gopane rakha kartavya / yini ihar adhikari nana, tahake ei lila sravana karana ihabe na / jada-bandha-jiva ye paryanta cinta-tattve raga-marge lobha prapta na hana, se paryanta tahara nikata ihate ei lila-varnana gupta rakha kartavya / nama-rupa-guna lilar aprakrta-tattva arthat suddha-cinmaya-svarupa ye paryanta hrdaye udita na haya, se paryanta ei lila sravaner adhikara haya na / anadhikari-gana ei lila patha kariya kevala mayika-bhave jadiya stri-purusa-sangamadi dhyana karatah apagati labha kariben / pathaka mahasaya-gana savadhana ihaya narader nyaya aprakrta srnga-rasamskara-labha kariya ei lilaya pravesa kariben /

"Not everyone is qualified to read the daily pastimes of Radha and Krishna. It is esoteric knowledge of great wonder which must be kept secret. One should not let those who are not qualified hear these topics. As long as the soul has not attained greed for the spiritual world on the path of raga, the description of these pastimes must be kept hidden from him. As long as the person has no realization of the pure spiritual nature of the transcendental name, form, qualities and pastimes of Krishna, he has no qualification for hearing these pastimes. Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and female, under the influence of maya, and by this he will become degraded. The reader, with great care should attain initiation into the srngara-rasa like Narada, and then he can enter the pastimes." (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 6, Part 5)

ei madhura rasa vicare ami adhika pramana samgraha kari nai / kenana yahara ihate pravesa karibar adhikara paiben, tahara ei raser sakala katha sri ujjvala-nilamani granthe evam jaiva-dharme dekhiya laiben /

"These topics are more elaborately described in Ujjvala Nilamani and Jaiva Dharma. By consulting those books the qualified person can realize their nature. For fear of offense by unqualified persons nothing more will be said here." (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7)

ye sakala vyakti stuladehagata sukhake bahumanana karatah cinmaya dehagata ei sakala ananda-vaicitrya avagata hana nai, tahara e saba kathar prati drstipata, manana u alocana kariben na / kenana, taha karile ei sakala varnanake mamsacarasmagata kriya mane kariya haya aslila baliya ninda kariben, naya adara kariya sahajiya-bhave adhah patana labha kariben /

"People who have strong attraction for gross material pleasure and cannot understand these topics should not read, think of, or discuss these topics of rasa, because they will think that these are all material activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyas.' (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7)

madhur bhakti-raske mukhya bhaktirasa balen / jada-rasa-asrita buddhiisvara-parayana haile nivrtti -dharma labha kare, avara ye paryanta cidraser adhikari na haya, se paryanta tahader pravrtti santave na / sei sakala loker ei rase upayogita nai / madhura-rasa svabhavatah duruha / adhikari sahaje paoya yaya na baliya e rasa guta rahasya-rupe gupta rakha ucita / etanibandhana ei sthale madhur rasa svabhavatah vistrtanga haile u sanksepe varnana karibe /

"A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 30)

adhikar-hina-jana-mangala cintiya
kirtana korinu sesa kal vicariya

'Considering for the benefit of those who have no qualification for hearing about such things, I have thus ended my kirtana here.' (Bhaktivinoda Thakura, Kalyan Kalpataru 4.5-8)
 Srila Gaura Kisora Dasa Babaji Maharaja: "Whoever's heart is free from the modes of material nature, such that no type of material lust can come, is the only person who is always engaged in determined devotional service unto the Vaisnavas. This type of person, free from all impediments in devotional service-in their hearts the sprout of love of Godhead can actually take place, by hearing about the pastimes of the Lord. But those who have some materialistic desires within their hearts, if they hear pastimes of Radha and Krishna, then as a result of that, within their hearts, the seed of material lust will manifest. Acting as if they are hearing the pastimes of Radha and Krishna, their material lust simply only grows and grows." (Sri Sri Gaura-kisora Lilamrta-lahari)

"When there is rain, weeds grow very quickly. Carefully planted seeds can also grow, but some are destroyed prematurely by a heavy downpour. By hearing a discourse about Krishna and His pastimes, the seeds of love for Krishna bud forth in the heart of those persons who are pure, devoid of material desires and sincerely dedicated to the service of the spiritual master and the Vaisnavas. Those in whom the seed of lust is found, however, will immediately become lustful upon hearing of the sportive pastimes of Sri Sri Radha-Krishna. By pretentiously hearing the pastimes of Radha-Krishna, their lust becomes inflamed. The consciousness of the conditioned living being is covered by lust, and thus they take the transcendental pastimes of Radha-Govinda to be the libidinous exploits of a mundane hero and heroine. Those who assume that, because they have faith in the pastimes of Radha and Krishna, they are able to experience the transcendental nature of those pastimes, are unaware of their own carnal desires, being overwhelmed by the illusory energy. You cannot understand from their utterances whether the pastimes are transcendental or whether they have proper regard for the pastimes." (Sri Sri Gaura-kisora Lilamrta-lahari) Srila Bhaktisiddhanta Sarasvati Prabhupada: Srila Sridhara Maharaja explains in Follow the Angels, "Our Guru Maharaja wrote several poems, one of which is Prakrta-rasa Sata-dusini, 'A Hundred Defects in the Sahajiya Conception.' The defects are innumerable, but our Guru Maharaja put forward a hundred points of the defects in their process of 'advancement.' Mainly they are very easy purchasers. They are not prepared to pay the real price." (This book is available online in it's entirety: http://www.gosai.com/chaitanya/saranagati/html/bhaktisiddhanta_fs.html )
A few important excerpts from this book are presented here:

anartha thakara kale rasa-gana kore na
anartha thakara kale siddhi-labdha bole na

While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that siddhi has been attained.

anartha thakara kale lila-gana kore na
anartha-nivrtti-kale nama jada bole na

While still contaminated with anarthas, one should never sing songs about the Lord's confidential pastimes. After these impediments are purified (anartha-nivrtti), one never speaks of the holy name of Krishna as if it were a mundane sound vibration.

adhikara avicara rupanuga kore na
anartha-anvita dase rasa-siksa deya na

The followers of Srila Rupa Gosvami are never neglectful in assessing anyone's spiritual qualifications. The followers of Srila Rupa Gosvami never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows.

asakta komala-sraddhe rasa-katha bole na
anadhikarire rase adhikara deya na

A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it.

vaidha-bhakta-jane kabhu raganuga jane na
komala-sraddhake kabhu rasika to' jane na

Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the raganugas, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows.

svalpa-sraddha-jane kabhu jata-rati mane na
svalpa-sraddha-jane rasa upadesa kore na

Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows.

anartha-visista sisye rasa-tattva bole na

The disciple who is still contaminated with these impediments (anarthas) is never taught the science of intimate devotional mellows (rasa-tattva).

jata-rati prauda-sraddha-sanga tyaga kore na
komala-sraddhere kabhu rasa diya seve na

When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it.

nama krpa na korile lila suna jaya na

Without first receiving the mercy of the holy name, one should never listen to recitations of Krishna's confidential pastimes.

vyavahita lila-gane kama dura haya na
aparadha-vyavadhane siddha-deha paya na

One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, one's eternal spiritual body (siddha-deha) will never be attained.

[The topic of anartha-nivrtti has been elaborated upon by Sripad B. G. Narasingha Maharaja in a recent Krishna Talk article: http://www.gosai.com/krishna-talk/]


In the following letter, from Prabhupader Patravali, Srila Bhaktisiddhanta Sarasvati Thakura clearly defines the true path to attain raga-marga:

Sri Sri Guru-Gaurangau jayatah
Sri Caitanya Math, Sridham Mayapur
eng. 13/12/28

sneha-vigrahesu -
apnara patre sastra-sara-sangraha darsana kariya bari ananda labh karilam. Ei sakala katha cinte bala kariya alocana karilai janite pariben ye, alasya haite jata trancade paka-buddi prakrt prastabe phalpradane asamartha haya / amara ksudra jiva, vidhi-patherpathik; tabe rager virodhi nahi / rager katha bara, tabe amader mukhe uha sobha paya na / chota mukhe bara katha sunile bhajananuragi-gana hasya kariya uraiya diben /

 Krishna ki vastu, taha yahara upalabdhi haya nai, tahara anuraga-pathe unnatadhikara praptir cesta - alasyajnapak; ihai mahajana-gana pade pade boliyacen /

 sri bhagavan-nama u bhagavan eki vastu / yahader nijer bandavicare nama-namite bheda buddhi acche, tahader anartha-nivrttir janya bhajana-kusala janer seva kara nitasta avasyka; iha dekhaibar janya sri gaurasundarer parsad-bhakta-gana taha varnan karen / totapathir nyaya amara yadi uha audayite yai, taha haile loke amadigke 'prakrta-sahajiya' baliya nirdesa purvaka amader atmastarita kamiya dibe / prakrta sahajiya-gana ei rupa durgatipakse duriya giyacche baliya sei sakala 'panke gauriva asit' dalke raganuga bhaktir mahima pradarsana karite haile svayam bhajanacatura haiya apararer mangala vidhana karite haya / sutaram likhita kathaguli apani bhalo kariya bujhivar yatna kariben / 'bhajana' bahirer va loka dekhaibar vastu nahe / ucchaihsvare hari-nama kariben, taha haile alasyarupa bhoga amadigke grasa karite paribe na /

asirvadaka

Sri Siddhanta Sarasvati



My affectionate son,
I was extremely glad to see in your letter the very gist of all the sayings of sastra! After deliberating over the matter nicely in your heart you will find out that precocious thinking born of laziness can bear no real fruit. We are tiny jivas, traversing the path of vidhi, yet we are not inimical to raga. Raga-katha is high, but in our small mouth it doesn't look nice. Hearing such high words from our little mouth, devotees whose life and soul is bhajana will laughingly push us away.

Having no idea of Who is Krishna, one's trying to raise oneself up onto the path of raga exposes his laziness; Mahajanas proclaim this on every step.

Sri Bhagavan and the name of Bhagavan are one entity. One who has conditioned perception of difference between nama and nami is utterly required to serve devotees accomplished in bhajana for rectification of one's anarthas; to demonstrate this, the eternal Associates of Sri Gaurasundar have described the kind of bhajana such devotees engage in. If we go to repeat it like parrots, people will designate us as 'prakrita-sahajiyas' and thus bear down our self-assurance. But if we want to show all these prakrita-sahajiyas mired in their misconceptions the real glory of raganuga-bhakti, we have to learn the art of bhajana ourselves and only then try for others' eternal benefit. So try to carefully understand what is written. 'Bhajan' is nothing external nor any means for showing off. Loudly call out nama, then the spirit of enjoyment in the form of laziness won't be able to swallow us.

your well-wisher
Sri Siddhanta Sarasvati
(Prabhupader Patravali, Ch. 1, p. 61)


kalyaniyaravasu -
apnara 24se tarikher patra paiya samacara jnata hailam / apni vrndavane giya vaisnava-ganer nikata ye asta-kaliya-lila-smaranadir visaya jnaniyacen, uha adaraniya, sandeha nai / kintu yebhave e sakala visaya anarthamayi avastaya dharana kara haya, visayati se rupa nahe / sri hari-nama grhana karibe karite se-sakala visaya vyaktivises jnanite paren, uhai svaruper paricaya / anartha-nivrtti haile svarupa uddhudh haya / svaruper udbodhane nityapratiti apnate asiya upasthita haya / uha keha kahakeu kapatata kariya siksa deya na va nirnaya kariya deya na / tabe niskapatacite pracur harinama karite karite ye upalabhdir visaya haya, taha sadhu-gurur pada-padma nivedana kariya sei visayer dharana suddha u samartana kariya lite haya / uhai eka-dasa prakara svaruper paricaya / nanasthaner avivecaka guru-gana ye-sakala katha ayoga sadhaker upaya krtrimabhaver capaiya dena, uhake siddhir paricaya bala jaya na / jini svarupa-siddhi labha karen, tini e sakala paricaye svata-siddhi paricita hana evam sri-gurudeva sei sakala visaye bhajanaonntir sahaya kariya thaken matra / amara ei visaye adhika vaktavya nai / sadhaker siddhir unnatikrame ei sakala katha svabhaviki bhave akapata sevonmukha hrdaye prakasita haya /

nityasirvadika -
Sri Siddhanta Sarasvati


I have noted your letter dated the 24th. The asta-kaliya-lila about which you have heard from the Vaisnavas in Vrndavana should be highly regarded no doubt. But the way in which these pastimes are conceived of in the contaminated state is totally corrupt. Some fortunate individuals are capable of knowing these things after chanting for a long time, for that is the identity of the true self. But it can only be known after one is freed of mental contaminations. With the awakening of this spiritual identity, one automatically has constant cognition of his spiritual form. Those who say that they can teach or reveal this identity are practicing a kind of deception; it cannot be done. On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or advanced devotees and ask for it to be confirmed and purified by them. The spiritual identity has eleven aspects (eka-dasa-bhava). There are many cases of unscrupulous gurus who artificially force-feed these designations on unqualified practitioners, but we cannot call this the mark of spiritual perfection. Those who have achieved the perfection of being fixed in their spiritual identity (svarupa-siddhi) have attained such a realization through internal revelation and the spiritual master's only involvement in these matters is to help the further advancement of a disciple. As a practitioner progresses toward spiritual perfection, all these things are revealed naturally within the heart that sincerely seeks service.
 
With eternal blessings,
Sri Siddhanta Sarasvati


jahate sri-namer krpa haya, sarvatobhave sri-namer nikata bahai prathana kariben / asta-kaliya-lila smarana prabhrti anartha-bukta avasthar krtya nahe / kirtana-mukhai sravana haya evam smaraner suyoga upasthita haya / sei kalai asta-kala-lila-sevar anubhuti sambhava / krtrim-vicare asta-kal smarana karite nai /

'We should constantly pray to the Holy Name for His mercy. One who is still in a contaminated state should not engage in smarana of the daily cycle of the Lord's pastimes (asta-kaliya-lila). When we engage in chanting the Holy Names, we are simultaneously engaged in hearing and the opportunity for remembering is included in that. One should not engage in asta-kaliya-lila-smarana on false premises.'
(Bhaktisiddhanta Sarasvati Thakura, Prabhupader Patravali, Chapter 2)

sri nama grahana karite anartha apasarita haila sri namai rup, guna, u lila apna haite sphurti haibe /
cesta kariya krtrim bhave rupa, guna, u lila smarana karite haibe na /

"There is no point in making a separate effort to artificially remember the Lord's form, qualities and pastimes. The Lord and His name are one and the same. This will be understood clearly when the coverings in our hearts are removed. By chanting without offenses you will personally realize that all perfections come from the Holy Name." (Bhaktisiddhanta Sarasvati Thakura, Prabhupader Patravali, Chapter 1)

It is also interesting to note that in an old copy of Jaiva-dharma published from Gaudiya Vedanta Samiti, Srila Kesava Maharaja writes in the Introduction:

"srila prabhupader vicara-dhara anusare, bhajane kincit unnat-adhikara labha na kara parjanta 'rasa-vicare' kahara-o pravesa kara ucita nahe / srila prabhupada 'bhai sahajiya', 'prakrta-rasa-satadusani' o anyanya bahu prabandhadir madhye iha suspastabhave vyakta kariyacchen / athaca etadin javat anadhikari vyaktir nikate-o rasa vicara-sambalita ei 'jaiva-dharma'-grantha-khani samarpana karite haiyacche / iha srila prabhupader vicara-dharar anukula nahe / daivat tahara aikantika prerana-krame tahara-i mano'bhista purana-kalpe, srila thakur bhaktivinoder krpa-kataksa-labhashaya, tahar nija-janer preranaya iha tin-bhage vibhakta haiyacche / 'rasa-vicara-mulak' trtiiya khanda amra anadhikari sadharaner nikat arpana karite iccha kari na / tajjanya, atyanta durmulyer batsare samanya pac-ti mudra grahana kariya-i 1-m,o 2-ya khanda ekatre pradatta haibe /"

"According to Srila Prabhupada's line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Srila Prabhupada has expressed this very clearly in such works as Bhai Sahajiya, Prakrta-rasa Sata-dusini and many other essays. Never the less, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Srila Prabhupada's understanding, this is detrimental. Being the worthy recipient of Srila Bhaktivinoda Thakura's merciful glance, and being destined with an increasingly intense desire to fulfill his innermost wishes, he has divided the book into three sections for his followers. According to his desire we will not be selling the third volume, viz. Rasa-vicara to the unqualified public. The first two volumes will be available for a symbolic price."

Sri Gaudiya Vedanta Samiti
Maghi Purnima, Hugli,
29-01-1953

Tridandi-bhikshu
Bhakti Prajana Kesava

In his introduction to Professor Sanyal's book, Sree Krishna Chaitanya, Srila Sarasvati Thakura writes:

"One who presumes to instruct others without himself realizing the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudo-guru. It is necessary by all means to renounce the guidance of such a guru.
Those who, falling into the clutches of the pseudo-guru by neglect of the proper exercise of their judgment, deceive themselves by consenting to adopt the higher grade of worship to which they are not entitled, fall under the category of the third class of offenders described above. But those who, even after becoming aware of their unfitness, persist in practicing the higher method of worship, hoping thereby to gain honour and wealth for themselves, commit the offense of religious hypocrisy. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for Krishna. These hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudo-renunciation. Those persons who choose to show their regard for these arrogant persons in consideration of the external marks exhibited by them, failing to attain the favor of Krishna, only prove to be thorns in the sides of the people of this world."

4) Why Srila Bhaktisiddhanta Prabhupada differed with the previous acaryas: In a recent lecture, Sripad B. V. Narayana Maharaja explains why Srila Sarasvati Thakura preached differently from previous acaryas:

"So we cannot tell that he was different from Sukadeva Gosvami. Srila Rupa Gosvami has always preached raganuga bhakti. Mahaprabhu, Syamananda, Narottama, Srinivasa Acarya, Srila Visvanatha Cakravarti Thakura, Srila Jagannatha dasa Babaji, Srila Bhaktivinoda Thakura - all preached raganuga bhakti.
But after them some weakness came in our line. Srila Bhaktisiddhanta Sarasvati Gosvami was very strict and again he wanted to do some reforming. So he checked this. How? He said, "You should not think about Radha and Krishna so much. Be qualified first and then do.” But he was not in a line other than our Guru parampara. He wanted to reform something. So he did like this.
But really you should know that raganuga-bhakti is from Sri Caitanya Mahaprabhu and He came especially to give this raganuga-bhakti. Srila Bhaktivedanta Svami Maharaja also wanted to give this thing. But he began to cut the jungles of sense gratification and all these things that we are facing. But he is not different from Srila Prabhupada, from Srila Rupa Gosvami. His aim and object was present in all his prayers."
(Lecture by Sripad B.V. Narayana Maharaja, Honolulu 13th May 2000)

In this last paragraph, Sripad Narayana Maharaja basically goes on to say that we should not do as Sarasvati Thakura advises here and elsewhere in his writings and further implies that Srila Prabhupada also wanted to disregard this mood of his guru. That this caution is very much the predominating mood of Sarasvati Thakura, is shown by innumerble quotes, presented herein.

The weakness referred to is the lack of proper adhikara, which at that time had manifested as a wave of sahajiyiasm. Since then, some seventy odd years later, things have not improved, in fact Srila B. P. Puri Maharaja warned his disciples to beware of "a wave of sahajiyaism appearing in the west."

It is ironic that individuals with bad samskaras, such as pubescent teenagers addicted to illicit sex, fallen devotees with little to no sadhana, looking for yet another wife, absorbed in mundane activities for years, unable to follow the basic principles of spiritual life as promised to their guru, are now suddenly qualified for hearing the highest lilas and instructing unblemished sannyasis on the finer points of raganuga sadhana.

5) Srila Bhaktisiddhanta Sarasvati Thakura and the Vikriditam Verse of Bhagavatam: This verse (Bhag. 10.33.39) is often misused in an attempt to justify the hearing by anyone and everyone of the Lord's confidential pastimes. Although they have presented their arguments in an apparently scholastic manner, the adherents of this faulty interpretation neglect the mood of our acaryas.

"It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase. There are not a few dupes of their empiric scriptural erudition. These dupes have their admiring under-dupes. But the mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves." (The Harmonist, December 1931, vol. XXIX No.6)

Deliberating upon the Vikriditam verse, Srila Bhaktisiddhanta Prabhupada writes in his Anubhasya commentary to Caitanya-caritamrta, Antya-lila 5.45:

ye vyakti srimad bhagavata-varnita krsnera aprakrta rasadi-madhura-lila nijera aprakrta-hrdaya-dvara visvasa kariya varnana karena va sravana karena, tamhara prakrta manasija kama sampurna-rupe ksina haiya yaya. aprakrta Krishna-lilara vakta va srota aprakrta-rajye-i nijera astitva anubhava karaya prakrtira guna-traya tamhake parabhuta karite samartha haya na. tini jade parama nirguna-bhava-visista haiya acancala-mati evam Krishna-sevaya nijadhikara bujhite samartha. prakrta-sahajiya-ganera nyaya ei prasange keha yena e-rupa mane na karena ye, "prakrta-kama-lubdha jiva sambandha-jnana labha karibara parivartte prakrta-buddhi-visista haiya nija-bhogamaya rajye vasa karatah sadhana-bhakti parityaga-purvvaka krsnera rasadi aprakrta vihara va lilake nija-sadrsa prakrta-bhogera adarsa janiya, tahara sravana o kirttanadi karile-i tahara jada kama vinasta haibe.' iha nisedha karibara janya-i mahaprabhu "visvasa'-sabda-dvara prakrta-sahajiya-ganera prakrta-buddhi nirasana kariyachena.

"A person who hears or describes the rasa-lila and other such pastimes as found in the Bhagavatam, living them in his transcendental heart, then the material desires for sensual pleasure wane to nothingness. Because Krishna's pastimes are transcendental, one who hears or speaks about them enters into that transcendental domain where the material qualities can no longer influence him. Even while in contact with matter, he is unaffected; his mind remains calm and steady. He is able to understand his own qualifications to serve Krishna. No one should think, as do the prakrta-sahajiyas, that an ordinary living entity will overcome lust by hearing and chanting these pastimes if he is filled with contaminations like lust and greed, if he avoids accumulating the appropriate knowledge of the relationships between matter, the individual soul and the Supreme Lord, if he remains fixed in a subjective world centered on his own sensual pleasures, if his intelligence continues to be permeated with material conceptions, if he neglects all the purifying activities of devotional service in practice, and especially if he takes the spiritual love affairs of the Supreme Lord to have the same kinds of sensual motivations that he himself experiences. For this reason, Mahaprabhu emphasized the word 'faith' (visvasa) in order to forestall such sahajiya arguments. (Bhaktisiddhanta Sarasvati Thakura, Anubhasya, Cc. Antya 3.45).

In the word-for-word translation to this verse, Srila Prabhupada Bhaktisiddhanta states:

Sraddhanvitah - aspiring for service with an unflinching purified heart.
Vraja-vadhubhih - with the gopis.
Visnoh - the Supreme Lord, the son of Nanda Maharaja.
Idam - the rasa-lila pastimes mentioned in the tenth canto.
Anusrnuyat - hearing continuously from the lips of Sri Guru without interruption and not being obstructed by the intervention of material conceptions.
Atha - thereafter.
Varnayet - performing sankirtana following the path of the rupanugas, viz. The holy name, then qualities, then pastimes etc.
Dhira - that gosvami following in the line of Sri Rupa, who is resolute and has mastered the six urges of the senses (sad-vegajayi).
Acirena bhagavati - Krishna.
Param bhaktim - supreme loving devotion.
Pratilabhya - attaining
Hrd-rogam - passions in the form of lust etc.
Asu - quickly.
Apahinoti - driven far away.

The followers of B. V. Narayana Maharaja have taken exception to Srila Narasingha Maharaja's statement that one must "first come to the stage of anartha-nivrtti" before hearing rasa-katha. However we see that Narasingha Maharaja's statement is supported by Srila Bhaktisiddhanta Prabhupada's definition of "sraddhanvitah" above as, "aspiring for service with an unflinching purified heart" (sraddhaya aprakrta-suhrt visvasena yuktah sevonmukhah san.)

It should also be noted that Srila Sarasvati Thakura has stressed that the word "dhira" refers to one who has mastered the six urges of the senses (sad-vegajayi acancalah raganugah gosvami). This is also confirmed by Srila Sridhara Maharaja:

"In his writings, Srila Jiva Gosvami has laid stress on the word dhira, meaning 'self-controlled'. To hear these elevated subjects, one must enter into the culture of sense-control, otherwise he will be destroyed." (Srila Sridhara Maharaja, The Hidden Treasure of the Sweet Absolute, Commentary to verse 10.10)

Srila B. P. Puri Gosvami Maharaja explains his Guru Maharaja's teachings further:

"In Srila Visvanatha Cakravarthi Thakura's commentary to the above verse from the rasa-lila, it is written:

ata eva sraddhanvita iti sastravisvasinam namaparadhimam premapi nangikarotiti bhavah… ayam sri-rasah srir api napa yam.

sastra-buddhi-vivekadyair api durgamam iksyate
gopinam rasa-vartmedam tasam anugatir vina

The word sraddhanvitah indicates that ecstatic love for Krishna does not come to those who do not believe the scriptures or who persist in committing offenses against the Holy Name. Thus even Laksmi cannot enter into this rasa dance. Without exclusively following in the footsteps of the gopis, even those who believe in the scriptures and the very intelligent cannot enter onto this most difficult path of sacred rapture chalked out by the gopis."
For this reason, our most revered Srila Prabhupada never approved of open discussion by the unqualified of the divine rasa, which is beyond the attainment of even Brahma, Visnu and Siva, and always gave priority to the chanting of the Holy Name.
The unique characteristic of Srila Prabhupada's preaching was that even though he often spoke about the highest realms of devotional perfection, he always took care that none of his disciples got ahead of themselves and skipped necessary intermediate steps in the stage of practice to engage in anadhikara-carca (discussion of matters for which one is not qualified)…If one attempts the cultivation of raga-marga prior to gaining the proper qualifications for such a practice and at the same time pays less attention to the chanting of the Holy Names, he is like a person who tries to pick the fruit without climbing the tree. He will only get the damaged fruit that has fallen to the ground. Prabhupada characterised those who engaged in such anadhikara-carca as prakrta-sahajiyas and rebuked them for their entering into realms which they were not qualified…" (Of Love and Separation, Chapter 3)

Elaborating on the word 'varnayet' (performing sankirtana following the path of the rupanugas, viz. The holy name, then qualities, then pastimes etc.), Srila Puri Maharaja explains:

"In Bhakti-sandarbha, Srila Jiva Gosvami outlines the process to spiritual realization:

prathamam namnah sravanam antahkarana-suddhy-artham apeksyam suddhe cantah-karane rupa-sravanena tad-udaya-yoyata bhavati / samyag-udite ca rupe gunanam sphuranam sampadyate / sampanne ca gunanam sphurane parikara-vaisistyena tad-vaisistyam sampadyate / tatas tesu nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati /

"First it is expected that one should hear the Lord's names in order to purify the heart. Once the mind and intelligence have been purified in this way, one can hear about Krishna's form, through which one's qualification to visualize it is obtained. When the form of the Lord has been clearly visualized, one can experience His qualities. Once these have been clearly understood, one develops one's own individual spiritual characteristics through the particular characteristics of the Lord's associates. Thus, once the name, form, qualities and associates of the Lord have been realized, a clear realization of Krishna's activities will follow."
(Krama-sandarbha commentary to Bhag. 7.5.18)

"Some unscrupulous characters take this verse (vikriditam..) and others like it to mean that they can neglect the chanting of the Holy Names and spend their time in hearing and discussing the erotic pastimes of the Lord such as His rasa-lila, which is the most glorious of all the Lord's activities. They think that by hearing about Krishna's rasa-lila, in a state of material contamination, they can become purified and thus qualified for raganuga practice… If one does not seek the mercy of the Holy Name first, but artificially tries to appropriate the right to engage in such practices, he is like a pumpkin that ripens too quickly and bursts - he inevitably falls down."
(Article from Caitanya vani 18.11, Feb. 1978)

"Krishna's pastimes with the gopis are incomprehensible to someone who depends on scriptural injunctions and logical arguments to engage in devotional service; one has to follow the transcendental path of the gopis themselves. These are the indications found in the Bhagavata in the verse beginning with vikriditam vraja-vadhubhir idam ca visnoh (10.33.42).
The most merciful and worshipable Srila Prabhupada was so kind that he advised conditioned souls like ourselves, whose hearts are filled with all kinds of unwanted desires, to avoid prematurely getting involved in discussing such topics and to simply throw ourselves at the mercy of the Holy Name. The idea is that one should harbor the powerful desire to attain that goal (on the theory that one attains the perfection one seeks - yadrsi bhavana yasya siddhir bhavati tadrsi) and chant the Holy Name according to the spiritual master's instruction.
If we cannot follow Srila Prabhupada's instruction to chant 100,000 Names every single day without offenses, even a fourth of that amount has a positive effect and quiets the mind. And yet there are those who do not even chant that amount and still think that they can engage in discussions of the Lord's divine pastimes in the hope of being able to relish them. This is pure arrogance!"
(From 'Of Love in Separation - Meditations on My Divine Master')

"Our most worshipable spiritual master Srila Prabhupada often quoted Jiva Gosvami from the Bhakti Sandarbha: 'First it is expected that one should hear the Lord's names in order to purify the inner self.' (prathamam namnah sravanam antahkarana-suddhy-artham apeksyam).
Prabhupada explains that only after one's mind and intelligence are purified by the chanting of the Holy Names can one hear about Krishna's form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in raganuga-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing Krishna's lila while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the Divine Couple and service for Them in the spiritual abode.
The sadhya-sadhana-tattva is fully expained in the teachings of Ramananda Raya, but it is clear from the words of Srila Prabhupada mentioned above that the practices that lead to the supreme goal of service to the Divine Couple, are only possible through the purificatory process of chanting of the Holy Names of the Lord. The Lord himself has confirmed this statement when He said 'iha haite sarva-siddhi haibe sabara:' From chanting of the Holy Names all perfections will come to everyone. All perfections - refers to perfections of spiritual life. Even though the love of the inhabitants of Vraja described by Ramananda Raya is the most secret treasure of the Vedic storehouse of knowledge, the impossible feat of winning this great prize can be accomplished by the mercy of the Holy Name; it can achieve miracles. Mahaprabhu stated to Tapana Misra, Raghunatha Bhatta Gosvami's grandfather: "The object and the means to attain it are found through the chanting of the Holy Names," and "As you repeatedly practice the chanting of the Holy Names the seedling of love will sprout and you will then know both the goal of life and the means to attain it." (Cc 1.6.10-17, Cb 1.2.128-47, 140,147)
Great authorities teach that one should remember the pastimes of the Lord according to the eight times of the day in relation to the eight verses of the Siksastaka. In his 'Bhakti Sandarbha' Jiva Gosvami states that in Kali-yuga any type of devotional service must be done in conjunction with the chanting of the Holy Names (yadyapi anya bhaktih kalau kartavya tada kirtanakhy-bhakti-samyojanenaiva). One should not give up kirtana to engage in smarana." (From The Art of Sadhana. Chapter 14.)

The dangers of imitating advanced Vaisnavas is explained by Srila Sridhara Maharaja as follows:

"The instructions of the great personages are always true, but their conduct and their practices may not always be useful to the beginners. So the sober person will accept those practices that are backed by his words, understanding that in his higher stage he may do something which may not be useful to those of a lower stage. Therefore the fair minded beginners will accept those practices which are in consonance with his instructions, as being useful to their progress. We should not imitate but rather we should follow. Not anukaran (imitation) but anusaran (to follow in the footsteps)." (Bhag. 10.33.31, Commentary)

In regard to the quoting of the commentary of Srila Visvanatha Cakravarti Thakura, there are a few things that need to be considered. Srila Visvanatha Cakravarti Thakura appeared in this world in an era before the sahajiya-sects had become prominent. Visvanatha was an 18th century bhajananandi. It is not so simple to transplant his advanced mode of sadhana into the 21st century lifestyle of unqualified practitioners.

From the time of Visvanatha's departure from the world, until the beginning of the preaching campaign of Srila Bhaktisiddhanta Sarasvati Gosvami, the sahajiya-sects became so widespread that the general population of Bengal, Orissa, Vrndavana, etc. were under the impression that the sahajiyas were the genuine sampradaya of Sri Caitanyadeva, and that the tantric practices of sahajiyaism were the teachings of Sri Caitanya and his disciples. In order to do away with this illusion, Srila Bhaktisiddhanta Sarasvati Gosvami created a reform movement within Gaudiya Vaisnava culture and introduced a number of reformist innovations such as the institution of daivi-varnasrama-dharma.

Srila Visvanatha Cakravarti Thakura's writings must be seen in the context of the time, place and circumstances that he was living in. The genuine followers of Srila Bhaktisiddhanta Sarasvati Gosvami do not practice the same sadhana that was practiced in the sixteenth century (for instance, people who were born in non-Hindu families such as Haridasa Thakura were not initiated into gayatri-mantra in the time of Mahaprabhu). But those of us who have faith in the message of Srila Sarasvati Thakura believe that the innovations he made were made for our benefit, and that the warnings he gave were also for our benefit and cannot be ignored.

One may object that Srila Sarasvati Thakura's precautionary manner is not applicable in this day and age. However, nothing could be further from the truth. It may also be said that after the previous acaryas have "cut the jungle," Narayana Maharaja as the heir-apparent rasika-acarya, has come to distribute raganuga-bhakti to one and all. However, just as Srila Sarasvati Thakura noticed an increase of sahajiyaism and apa-siddhanta during his preaching, Srila B. P. Puri Maharaja proclaimed in 1997 that a wave of sahajiyaism was engulfing the west and personally instructed Srila B. G. Narasingha Maharaja to "preach against this misconception." Taking these instructions on our head, along with those of Srila Prabhupada and Srila Sridhara Maharaja, we cannot remain silent on this issue.

6) Claiming to be a siksa-disciple of Srila Sridhara Maharaja: Sripad B. V. Narayana Maharaja also claims to be a siksa disciple of Srila A. C. Bhaktivedanta Svami Prabhupada, Srila B. P. Puri Maharaja and Srila B. R. Sridhara Maharaja. Unfortunately, his teachings differ substantially from that of these exalted devotees in many important areas. These inconsistencies are revealed in the following sections.

It is an indisputable fact that Srila Sridhara Maharaja was the most highly respected disciple of Srila Sarasvati Thakura. This is confirmed by a number of his godbrothers:

"So, if you are actually serious to take instructions from a siksa-guru, I can refer you to the one who is the most highly competent of all my godbrothers. This is B. R. Sridhara Maharaja, whom I consider to be even my siksa-guru, so what to speak of the benefit that you can have by his association." (Srila Prabhupada Letter to Hrsikesa Dasa, Jan. 31, 1969)


"His siddhanta is worshipped and honored by all as absolute and irrevocable. It is impeccable. There has never been, nor is there today any authority in our mission that can compare with him. We know many histories of the life of Sridhara Maharaja, but I cannot do justice to them in this short talk. Parama Pujyapada Maharaja is a brilliant star in our Gaudiya firmament, and he is the siksa-guru of not only the most worshippable and high sannyasins, but of each and every disciple and disciple's disciple of our entire Sarasvata-Gaudiya Sampradaya."
(Srila Nayananda Dasa Babaji Maharaja, Oct. 27, 1986)


"Srila Prabhupada has directly defined Pujyapada Sridhara Maharaja as Sri Rupanuga Bhakti Raksaka, the Guardian of Pure Devotion in the line of Sri Rupa and thus also the guardian of the pure devotional line of Srila Thakura Bhaktivinoda. Therefore, this lowly servitor of servitors prays for his grace. How will I be able to attain that most high Sri Vraja prema without submission and devotion unto him whom Srila Prabhupada has directly and eternally absorbed into the Rupanuga family of Srila Bhaktivinoda Thakura?" (B. P. Puri Gosvami, Exalted Glorification of Parama-Pujyapada Srila Sridhara Dev, Gopinatha Gaudiya Math, Mayapur, Bengal, 1993.)


bhakati raksaka tare guru nama dila
apani acari dharma pracara karila

"Thus you assured pure devotion's protection;
'Bhakti Raksaka' your guru named you in elation,
Your pure example is always there
While preaching real truth everywhere."

aprakata kale guru tomara mukhete
kirtana suniya gela goloka dhamete

"When our Divine Master's time drew near
His desire was from your mouth to hear
Your voice singing this highest bhajana:
Hearing Sri Rupa's kirtana He entered Goloka Dhama."
(Sri Sridhara Stuti, Srila B. V. Yayavara Maharaja)


"Many people had come, many many nice people had come, but I had to turn them away, all of them. They all wanted me to become acarya. Madhava Maharaja and Kesava Maharaja would not have become acaryas if I had taken up this post of being acarya. They all wanted me to become the acarya and if I had become acarya then they would not have become. Especially Madhava Maharaja and Kesava Maharaja, and many others, even Yayavara Maharaja. They started initiating because I did not want to initiate."
(Sridhara Maharaja, Aug. 19, 1980)


Srila Sridhara Maharaja reveals his stance on rasa-katha in the following quotes:

"Once Prabhupada arranged to preach in Vrndavana for the full month of Karttika. He asked Bharati Maharaja at that time to explain the Seventh Canto of Srimad Bhagavatam, the story of Prahlada. He did not ask for narrations about Krishna, Radha, Yasoda or anything of Vrndavana. 'Preach suddha-bhakti of Prahlada first. People are ripe in sahajiya, imitation of devotion. Just try to make them understand, to enter the plane of bhakti. That is great; what to speak of Krishna-lila-that is far, far above.' There in Vrndavana the people wondered, 'What is this? They are explaining Bhagavatam, but leaving aside the Tenth Canto. They are explaining the Seventh Canto, the Prahlada-lila, the lower portion of bhakti. That is wonderful and strange.'
 I found later on that Srila Prabhupada himself spoke for several days on the boundary line between Radha Kunda and Syama Kunda. He read and explained the Upadesamrta of Srila Rupa Gosvami. He did not speak about Srimati Radharani or about Krishna, but about Upadesamrta-the basic teachings. His attention was always focused on the basics, because the fruit will come naturally. 'Pour water onto the root and the fruit will come up by itself.'
Sitting between Radha Kunda and Syama Kunda he explained not Bhagavatam, but Upadesamrta. Upadesamrta contains the substance of Mahaprabhu's teaching in the language of Rupa Gosvami. Srila Prabhupada explained these topics and not anything of Govinda-lilamrta or Visvanatha Cakravarti's Sri Krishna Bhavanamrta. The higher topics of madhurya lila, Radha-Krishna's amorous pastimes, were left aside.
Our master did not allow us to read the books where the highest lilas are described. Govinda-lilamrtam, Stava-kusumanjali, Ujjvala Nilamani. He did not allow us to study and to discuss them. Rather, he would be very much disturbed if he heard that someone was interfering with the higher lilas in those books. He did not like it. There are three chapters of Sri Caitanya-caritamrta that we were generally not allowed to discuss fully, including the conversations with Ramananda Raya. Where the lila portion of Radha-Govinda is mentioned, we were not to delve. Of course when parayana (consecutive chanting of the whole book) was taking place, we were to go on reading those sections, but without giving any particular attention to the lila of the highest order of raga. That was barred: "Don't try to come into details there. That will come automatically when it is time. Do not make it a public discussion. Do not place it in the public eye." (Srila Sridhara Maharaja, Follow the Angels, Chapter two)


Sridhara Maharaja: Yes, Govinda Lilamrta is there, with asta-kaliya-lilas, the eight lila of Radha-Govinda. This is for the higher students.
Devotee: But in Jaiva Dharma Srila Bhaktivinoda Thakura mentiones some of the asta-kaliya-lilas.
Sridhara Maharaja: Yes, but he has given everything in Jaiva Dharma with much caution. Here Jiva Gosvami explains, you must listen from a real source. So he will get there the real thing. It is not like lust, just the opposite of lust. So with that attitude you are to approach, dhira. Master of his own senses. He only is qualified to try to accept or listen, to enter into this flavor, not those that are not master of their own senses. And if he does:

naitat samacarej jatu manasapi hy anisvarah
vinasyaty acaran mauuhyad yatharudro 'bdhi-jam visam

['One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison.' (Bhag. 10.33.30)]

Due to ignorance, anyone may venture to enter into this domain due to ignorance, even in mind, even mentally, vinasyati-he will be doomed. If he is not Siva, if he takes the poison, he is sure to die. And Siva took the poison and then ornamental thing came in his throat, nila-kanta. By the folded palm, Siva he drank the poison, but it was an ornament to his throat. But if who is not Siva, if he takes poison he is sure to die. So one who is not dhira and who has got no qualification to enter into this domain, he is sure to die. The warning is given in Bhagavatam by Sukadeva Gosvami.
It is nectar but still properly you must come to it. There is a possibility of mistaking it for your awkward enjoyment. Then you will be doomed forever." (Room Conversation, Nov. 12, 1981)

"'Dusta phala karibe arjjana'-Srila Bhaktivinoda Thakura warns that we will get only a bad result if we venture to cross that line. It is aparadha. From the lower position, the steps are shown: sraddha, sadhu-sanga, sravana, kirtana, then anartha-nivrtti, when the undesirable things vanish. Then comes ruci, then asakti, then bhava-bhakti, the sprout of real devotion. Then prema-bhakti, and sneha, mana, pranaya, raga, anuraga, bhava, mahabhava-by such steps we are to approach the highest plane.
Our Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, asked that we keep Radharani in great reverence, 'On your head, over your head-don't be bold enough to approach directly: Pujala raga-patha gaurava-bhange. Try to keep Her and Her group at a respectful distance, above your head. Don't rush towards that position. It is not that cheap.'
The whole tenor of Guru Maharaja's life was such: 'That is high, very high, and from below we are to honor that.' We must establish this conception, the proper regard for that higher lila, throughout the entire world: 'That is too high.'
Prabhupada has ordered such strict behavior, and we also follow that. At so many other places they show the Rasa-lila with dolls, but I never do that. Following what is true to my understanding of my Gurudeva's will and his words, I do not make any show of Jhulana-lila or Rasa-lila or anything of that nature. I find in my heart that this is not pleasing to my Guru Maharaja. But in so many mathas I see at present, I hear also, that they are doing that, but I strictly abstain from showing Jhulana-lila and Rasa-lila. That is too high for us.
I must be true to the words of my Gurudeva if I want my realization and not just some sort of popularity. Some may discuss the higher lilas to attract people, to make money, or even to develop a favorable field for preaching, but I do not do this. I do not want popularity or any recognition as a higher acarya. I am a student.
Still I am a student. I consider myself to be a student, a faithful student. What I heard from my Gurudeva, I try my best to stick to that, to keep my position there as I heard from him. I do not want to mutilate that in any way to suit my purpose. I try not to do that. Of course for big propaganda some may adopt different ways, as they see fit. They are now free. But I am not one to do so, to go on in such a way. I try to follow my Guru Maharaja, Srila Prabhupada." (Follow the Angels. Chapter 2)

"Pujala ragapatha gaurava bhange. The whole tenor of our Guru Maharaja, of the nature of his service is herein. Not only for him, but he has extended the banner to all. Come under the banner of such nature of thought about the divinity, an initiation will be safely secured. This verse is the inner life of my Guru Maharaja." (Sept. 1, 1981)

A number of notable differences are found between the teachings of Sripad Narayana Maharaja and those of Srila Sridhara Maharaja. Apart from the differences on rasa-katha highlighted in this paper, other major differences are:
A) Ratha-yatra: Srila Narasingha Maharaja has written an article highlighting prominent differences between the recollection of Narayana Maharaja of the Ratha-yatra incident and the words of Srila Sridhara Maharaja.

Narayana Maharaja publicly stated (August 15, 2000):

"When our Gurudeva started Ratha-yatra in Navadvipa, no one criticized him. When he left this world, however, a very highly advanced devotee spoke something against Ratha-yatra in Navadvipa. The day I heard it I could not sleep at night. I was restless and so much agitated. Soon after that I wrote an article in our magazine, and that article created chaos, havoc and very great agitation on the other side."

Srila Sridhara Maharaja remarked:

"I had to fight with Kesava Maharaja some principle of Ratha-yatra and when they abused me I left my propaganda for the same. The paper was abolished. But I still hold my position, principle there. That they are doing wrong. They have placed not only Jagai Madai, but even Vasudeva and Devananda figures as gatekeepers, I opposed. And so many acarya's figure, that should be worshiped and not a matter of play, as I understood from the teachings of Prabhupada. So I opposed and I still oppose. And the Ratha-yatra, that it is not a matter of play to show to the public." (Feb. 4, 1982)

Details are available in the original article: http://www.gosai.com/krishna-talk/ratha-yatra-response.html

B) Gayatri commentary When Sripad B. V. Narayana Maharaja was hosted in Eugene, Oregon, several years ago, the Sri Gayatri commentary of Srila Sridhara Maharaja [known as Sri Gayarti Nigudhartha] was brought to his attention. He simply flipped his hand in the air and wrinkled his nose, stating distainfully, "That is already there in many places." This is not the reaction we would expect from a siksa-disciple. Furthermore, we do not find that he has explained this commentary or any works of Srila Sridhara Maharaja to his own disciples.

C) "Pujala raga-patha gaurava bhange" verse This verse was repeatedly glorified and emphasized by Srila Sridhara Maharaja as the personification of his Guru Maharaja's mood - that of extreme respect for this higher path.

"Our Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, asked that we keep Radharani in great reverence, 'On your head, over your head-don't be bold enough to approach directly: Pujala raga-patha gaurava-bhange. Try to keep Her and Her group at a respectful distance, above your head. Don't rush towards that position. It is not that cheap.'" (Srila Sridhara Maharaja - Follow the Angels. Chapter 2)

"Pujala ragapata gaurava bhange. This is Bhaktisiddhanta-vani, the real existence of Bhaktisiddhanta is there." (Srila Sridhara Maharaja, Real Audio recording available on line: http://www.gosai.com/chaitanya/krishna-talk/bhaktisiddhanta-vani.rm)

In contrast to this, Sripad Narayana Maharaja gave a different interpretation:

"Once after the disappearance of our Guru Maharaja, I went to him (Srila Sridhara Maharaja) and asked him some questions concerning vaidhi-bhakti and raganuga-bhakti. He gave the following answer:

'matila gaura jana kirtana range - kujala ragapatha gaurava bhange'

"The devotees of Sri Gauranga were intoxicated in the carefree abandonment of kirtana. Thus the enchanting path of spontaneous love dismantles the barrier of awe and reverence." (Lecture, Mathura August 3rd 1999)

It is worth mentioning that in Srila Prabhupader Padya-prasuna-mala (collection of Srila Bhaktisiddhanta's poems), Ananta Vasudeva (who later rejected Srila Bhaktisiddhanta and became a sahajiya), commenting on 'gaurava-bhange' gives the same meaning as that of Sripad Narayana Maharaja: "breaking vidhi-marga, or maryada path, he worshiped the path of raga," which is the opposite meaning as that given by Srila Sridhara Maharaja.

D) Gadadhara Pandita: Some time ago, Sripad Tripurari Maharaja wrote a Sanga article discussing Gadadhara-tattva, wherein he quoted Srila Sridhara Maharaja directly, explaining that when the mood of Srimati Radharani is plundered by Sri Caitanya Mahaprabhu, Gadadhara's remaining submissive mood may be compared to that of Rukmini Devi.

Upon hearing the essence of this posting (knowing full well that it was coming from Tripurari Maharaja), Narayana Maharaja rejected it outright, calling it, "bogus!" Further explanations on this topic showed that Narayana Maharaja's understanding was radically different from that recorded in Srila Sridhara Maharaja's books and lectures.

When confronted by the explanations differing with his interpretation, Sripad Narayana Maharaja said, "They do not understand the inner mood of Srila Sridhara Maharaja. They can never quote scripture. The only thing they can say as 'proof' of their misunderstanding is that Srila Sridhara Maharaja is the guru of my guru." "Srila Maharaja continued to say that he himself knows Srila Sridhara Maharaja best, because he had been hearing his classes since 1946, and had many intimate siddhantic discussions with him due to his being such a close friend of his own Guru Maharaja, Nitya-lila Pravista Srila Bhakti Prajnana Kesava Gosvami Maharaja."

Although Narayana Maharaja claims that he alone knows the inner mood of Srila Sridhara Maharaja since he has listened to his classes since 1946, the present sevaite-acarya of the Sri Caitanya Sarasvata Matha disagrees:

"In my forty two years with Srila Guru Maharaja I never once heard him give permission for that [hearing and describing the intimate pastimes of Radha and Krishna] to us… it was the desire of Guru Maharaja to tell something about the pastimes of Krishna, of Radharani, and others, so we heard from him, but always he told us in a very cautious way. Never did he tell us to read Ujjvala-nilamani or similar books, but some things he told us, and I know many slokas from Ujjvala-nilamani, Vidagdha-madhava, Lalita-madhava and others. That is, Guru Maharaja had me study kavya (sanskrit composition), and it is necessary to read these verses to understand the many varieties of Sanskrit metre, language, beauty, alankara, etc. But I can say it is a special case, it is not for all. These books are no doubt the supreme books of our sampradaya, but they are not for all and everyone's reading. If anyone will read these books then they will become prakrta-sahajiya, and what will be for them?" (London, Oct. 26, 1993)

If he is a siksa disciple, then we might ask, why is his preaching diametrically opposed to that of Srila Sridhara Maharaja? The present acarya, and all the residents of the Sri Caitanya Sarasvata Matha would also beg to differ with Narayana Maharaja's claim - so much so, that they have gone to the trouble of enunciating these innumerable differences on their web site: http://www.mandala.com.au/rupanuga/

As an elderly sannyasi and long time resident of the Sri Caitanya Sarasvata Matha recently stated,

"Narayana Maharaja may be very great. He may be Brahma, he may be Siva, he may even be Visnu. We don't really know who he is. But we do know that he offended Guru Maharaja in many ways for many years and that his teachings are against the teachings of Srila Guru Maharaja, so we will never associate with him!"

8) Claiming to be siksa-disciples of Srila Puri Maharaja: Sripad Narayana Maharaja also claims to be a siksa disciple of Srila Bhakti Pramoda Puri Maharaja, however his mood also differs greatly from that of Srila Puri Maharaja, as is evident from the following quotations:

"In your foreign countries a party of sahajiyas has appeared. And it is not a matter of inventing something - what they speak is there in 10th Canto, in the works of the Gosvamis, Srila Visvanatha Cakravarti Thakura. But the very fact of their speaking such higher topics to unprepared audiences, ignoring the glories of the Holy Name, who is the only real path to this higher lila, is namaparadha. Mahaprabhu never did like this. He was relishing these topics with a few of his antaranga-bhaktas, and He was inspiring the masses to perform nama-sankirtana, and Himself performed sankirtana with great numbers of devotees. Pracara should be nama-pracara!"
(Room conversation 7th Feb. 1996. Sridhama Mayapura. Gopinatha Gaudiya Matha)

One may well ask, who is this mysterious group that Srila Puri Maharaja is referring to, that quotes Visvanatha, the Gosvamis and the tenth canto?

"If I spoke here on Bhramara-gita, Gopi-gita and other such high topics, I would fill this room (laughs). This room would be full. But these topics are very high - not for everyone. Srila Prabhupada never spoke like this in public - these confidential topics. Mahaprabhu only spoke these things with four and a half devotees. Not every devotee."
(Srila Puri Maharaja, Room conversation, Sridhama Mayapura, Gopinatha Gaudiya Matha, 1994)

"Lust can be conquered through chanting and this chanting should be done sincerely. Unless we attain the eligibility we cannot go into these very esoteric pastimes of Krishna. Even Caitanya Mahaprabhu through His own example was relishing this rasa litereature of Candidasa, Govinda Dasa, Vidyapati, the rasa-lilas with a very select few. He never went into public to discuss this. Because these pastimesof the Lord, these relationships with the Lord with His devotees, are very esoteric and have to be understood in that manner.
So we are followers of Caitanya Mahaprabhu, and as such, we have to acquire through chanting, the eligibility to come to that platform where we can openly discuss or even discuss with one another, these intimate pastimes with the correct conception. It has to be done with an eager mind, wanting, even hankering, to understand how we can get rid of our lust, anger - rather than discussing this as an entertainment, which is so often done. So chanting means without offences. The ten offences are there, they have been enumerated, so chanting means only when we get rid of our offences. Then gradually this eligibilty may come when the six enemies begin to subside.
When one comes to that level of consciousness, when the mind is undisturbed by the material influence, at that time, he can actually begin to start to serve purely. And then all the pastimes can also be meditated upon properly.
However, one should not consider chanting to be something very simple - something which is given to the beginners to keep them quiet, or to think that it is not the principle limb of pure devotion. In fact, this is the very basis of pure devotion because without having proper attachment to the Holy Name or proper understanding of the Holy Name, there is no question of going any further! The only thing that can give you prema is pure chanting. There is no other process which can bring you to the level of prema.
You may feel that sometimes a certain attraction, but if this is not steady, you cannot interpret it as lobha, which is so rare. You cannot just find it anywhere."
(Lecture, Vrndavana 11th Nov. 1994)

Other quotes from Srila Puri Maharaja's works were presented earlier. Again we ask, how is it that Sripad Narayana Maharaja is a siksa disciple of these devotees when he does not follow their siksa? What siksa is he following?

9) Srila A. C. Bhaktivedanta Svami Prabhupada: In a recent paper some examples were given to support the contention that Srila Prabhupada spoke of higher topics to the unqualified. The examples presented were the exceptions, not the rule. Srila Prabhupada never spoke in public about rasa-katha - only to a few individuals, and it was not of a confidential nature. His main preaching, as we all well know, was from Bhagavad-gita and basic fundamental Gaudiya philosophy.

"Thoroughly study Bhagavad-gita, and after studying Bhagavad-gita, if you are fortunate enough to understand what is Krishna, then, Krishna says, surrender. That is the beginning of understanding Krishna. Don't try to understand the pastimes of Krishna with the gopis." (Class on Cc. Adi-lila 1.6, March 30, 1975)

"But as far as possible, very cautiously and very rarely we shall present. Caitanya Mahaprabhu's life we see that in public He never discussed about Krishna's lila with the gopis. That was very confidential discussion amongst His own circle, Raya Ramananda, Svarupa Damodara, like that. And He inquired... Even a learned scholar, He discussed about the philosophy, that Sarvabhauma Bhattacarya. But when there was a great devotee like Ramananda Raya, He relished gopis', I mean to say, intimate behavior with Krishna. So we should remember this, that public may misunderstand this. Therefore we have to present these things very cautiously, not very openly. They may misunderstand." (Discussion with BTG staff. Dec.24th 1969)

We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopis are therefore misunderstood by mundane scholars and word-wranglers. The parakiya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakiya-rasa in the spiritual world and that in the material world are not comparable. (Cc. Madhya-lila 13.24, purport)

"Although Krishna is the purest of the pure, mundane people, thinking of Krishna's pastimes that appear immoral, themselves become polluted. Sri Caitanya Mahaprabhu therefore never publicly discussed Krishna's dealings with the gopis. He used to discuss these dealings only with three confidential friends. He never discussed rasa-lila publicly, as professional reciters do, although they do not understand Krishna or the nature of the audience. However, Sri Caitanya Mahaprabhu encouraged the public chanting of the holy name on a huge scale for as many hours as possible." (Cc, Madhya-lila 4.134, purp.)

In Section 4 above, Narayana Maharaja claims that Srila Prabhupada wanted to give this rasa-katha to everyone. This is clearly not a fact, especially when we take into consideration the lack of adhikara of his audience. All the close disciples of Srila Prabhupada who were present during his acarya-lila will confirm that he never ever spoke on confidential subject matters to mixed audiences, as implied by Sripad Narayana Maharaja and his followers. Nor could he, without neglecting the instructions of his guru. As we have shown above in section 2, by a series of quotes, many leading disciples of our Srila Prabhupada showed a great lack of discrimination even after thirty years of devotional practice and several years of hearing from Sripad Narayana Maharaja and his followers!

The onus is on those differing with this presentation of our acaryas actual inner-mood, to show where Srila Bhaktisiddhanta Sarasvati Thakura, Srila A.C. Bhaktivedanta Svami Prabhupada, Srila Bhakti Raksaka Sridhara Deva Gosvami Maharaja and Srila Bhakti Pramode Puri Gosvami Maharaja prominently preached rasa-lila katha.

This article has been written under the direct guidance of these liberated Vaisnavas, presenting the essence of their teachings, which they preached with all their heart. Are the followers of Sripad B. V. Narayana Maharaja suggesting that these uttama Vaisnavas were preaching apa-siddhanta by cautioning their followers? Are the followers of Sripad B. V. Narayana Maharaja suggesting that none of our guardians were 'rasika' since none of them chose to disclose the higher topics at length? Are the followers of Sripad B. V. Narayana Maharaja suggesting that Srila Bhaktisiddhanta was not rasika, since he chose to caution such elevated disciples as Srila B. P. Kesava Maharaja, Srila A. C. Bhaktivedanta Swami, Srila B. R. Sridhara Maharaja, and Srila B. P. Puri Goswami?

10) The Mood of the Gaudiya Matha: We have also observed the prevailing mood of the preachers of other Gaudiya missions and found it to be one of extreme caution in regards to presenting these higher lilas. Following the preaching tour of a respected acarya in Watford, England, wherein this sannyasi warned against preaching confidential subject matters to the unqualified, Narayana Maharaja devoted an entire class to undo this warning. It should be noted that this sannyasi was the diksa disciple and successor of one of Sarasvati Thakura's most loyal followers and a siksa disciple of Srila B. P. Puri Gosvami Maharaja. His gurudeva was renowned throughout the Gaudiya Matha for following Sarasvati Thakura's instructions and mood to the letter. He spoke as follows:

"We will find in Jiva Gosvami's writings, in his explanation in Seventh Canto, where he has said that there are nine forms of devotion. He has said that we must start from chanting-prathamam namnah sravanam … [Krama-sandarbha comm. to Bhag. 7.5.18] At the end, we must hear and remember pastimes, not first. First you start with hari-nama, without the ten-fold offenses. And you must get knowledge of your relationship, who is Krishna, who are you? Sambhandha-jnana.
Bhaktisiddhanta Sarasvati Gosvami Prabhupada has written one giti, Vaisnava Ke [Who is a Vaisnava?], and within that he has quoted one verse from Caitanya-caritamrta, one teaching and nothing from Srimad-Bhagavatam. And no other scriptures, only Caitanya-caritamrta. Prabhura sanatana siksa… cinta-sesa. He puts most of the emphasis on sambandha-jnana. You are thinking you are Vaisnava? Then perform hari-nama. If you go to the transcendental realm, there you shall have to submit a report to the Supreme Lord Sri Krishna, to svarupa-sakti Radharani, and to Radharani's extension Lalita Devi, and to her extension Rupa-manjari, Rupa Gosvami. There you must submit, then you can get service, otherwise you cannot go. We must practice here also. First, you must do hari-nama. You have to hear with patience, from a suddha-bhakta, what is our ultimate duty, what relationship we have got about God, soul, and the world. If you do not try to understand this, you will become a sahajiya. Ultimately you will be deprived of that plane.
First there must be hari-nama. Jiva Gosvami has said you must start from hari-nama, then your mind will be sanctified, you are competent to remember rupa (form). When you have the eligibility to remember form, then after that you can remember transcendental qualities, then after that the personal associates, then lastly lila, not first.
But we start first lila-that is the opposite. Our Guru Maharaja was very, very particular. In meetings I have never heard him speak on Radha-Krishna lila, but in his own secret place he used to think about some slokas of Jayadeva Gosvami's Gita-govinda. But not in meetings, I have never heard. He would speak on Radharani very carefully, so that no person would think that She is an ordinary woman. Very carefully. An eligible person, privately, yes. Not public. Otherwise, people misunderstand. We should try to follow the teachings of Caitanya Mahaprabhu as an insignificant jiva." (May 12, 2000 Watford)

Narayana Maharaja commented in regards to this sannyasi's warning:

"Today I want to discuss the subject of Tenth Canto Srimad Bhagavatam. There has been some confusion in this regard. A preacher from India came and told something that we don't agree with. What he told is not written anywhere in sastra. I think that you should wash away your doubts and be clear about this-especially those who are sincere and senior, those who know something about bhakti, and those who are entering into madhyama-adhikari. You should know all these things-clearly. There should be no doubt.
Some persons may say that we should not read Tenth Canto Srimad Bhagavatam, but I will not listen to this warning. I will say, "Produce any evidence that we should not. Has it been written in Srimad Bhagavatam, or in Sri Caitanya-caritamrta, or has any guru in our line written like this? Has your Gurudeva told this?" Such persons will never be able to answer. I know that Srila Svami Maharaja has never written like this."
(Wales, July 1, 2000, Evening)

In speaking to leading sannyasi preachers of other Gaudiya missions, we have observed that they all emphatically disagree with presenting higher topics to audiences of mixed adhikara. In fact, they propound the same caution which we present herein. A senior sannyasi in a U.P. branch of the Gaudiya Matha recently spoke about this topic as follows:

"One shouldn't glorify rasa-lila to everyone. The adhikara to preach this subject matter is not for ordinary jivas - even if one is fortunate to be qualifed to speak such high topics one should be aware of the audience's adhikara. Srila Bhaktisiddanta Sarasvati Gosvami Prabhupada never recommended such a style of preaching. It will simply be misunderstood as mundane and will not have the desired effect.
Sri Caitanyadeva spoke high topics to Raya Ramananda, but it was in a private place. When he spoke on the nature of the soul (jiva-svarupa) and other such topics, it was in public. Even when he spoke to Srila Rupa Gosvamipada on the process of bhakti, it was in a public place.
If one is actually qualified, he may hear and study these subjects. One should study bhajana-rahasya and Siksastakam and take to the process of bhajana seriously - become expert and assimilate all these things. He should not jump like a monkey but take things gradually. In school, one first attends primary class for one year, then second class, then third - all the way up to eighth standard. However, even if a student devotes one whole year to a particular class, he may still fail the exam at the end!
Nowadays, some devotees only practice bhajana 2% or 5% of their time and still want to hear about confidential lilas. If you do this you will simply become a sahajiya. Rasa-katha may be very tasty, but at our level of advancement it may not be healthy. Therefore, we must first learn how to become sense-controlled, then we can benefit from these things.
One should be free from any type of gross or subtle enjoying spirit, even when hearing or speaking these topics like rasa-lila. Otherwise it is all useless - not pure. Actual adhikara for this will come from above, not from this plane.
A mouse cannot conceive of a lion's strength, but an elephant can. Similarly, only a rasika can know another rasika. A disciple may claim that his guru is a rasika, but disciples may say so many things about their guru. Such things must be confirmed from a higher source to have any validity."
(Room Conversation, April 15, 2001)


Furthermore, the cheap-hearing advocates have written:

"If the liberated soul-internally inspired by the mercy potency of Krishna-chooses to speak rasa-lila katha, then it is of the highest benefit to all conditioned souls who happen to be present as a result of their past sukrti (devotional credits). In other words, all cautionary or prohibitory statements given by our acaryas in this regard are only to prevent independent attempts to enter into rasa-katha. As always-'anugatya', the principle of being under constant guidance of liberated Vaisnavas, is the essential factor to be extracted from this discussion."

The first part of the statement above is a grand assumption in total disregard to the instructions of our acaryas. The second part of this statement, an insidious piece of word-jugglery, insults the readers' intelligence by presenting ludicrous logic, meant to sweep aside the plethora of warnings given to us by our acaryas.

If we are to accept this quotation above, then what they are really saying is that all of our recent prominent acaryas in the Sarasvata line did not really understand the higher tattvas, since they all only preached in a cautionary manner.

Are the followers of Narayana Maharaja claiming that none of the Gaudiya Mathas understand the real mood of Srila Bhaktisiddhanta Sarasvati Thakura? Are they actually claiming that only Narayana Maharaja understands his inner mood, since his presentations differ so much from the predominant mood of all other Gaudiya missions? Isn't this reminiscent of fundamental Christianity?

13) The advice of Srila Bhakti Prajnana Kesava Maharaja: In closing we present a warning from Srila Kesava Maharaja, found in Damodarastakam Tika:

"namo'nanta lilaya' vakye, sadharanatah yahara lilar ananta nai, sei ananta-maya-lila bhagavan sri Krishna kei namaskara bujhaya / kintu srila sanatana gosvami satyavrata munir antar nihita uddesyer prati drsti kariya evem nija bhavansare ut vakyer ekati niguta artha nirnaya kariyachen / yatha - 'sri rasa-lilakei namaskara' / 'ananta'-sabde - yahara anta nai va sesa nai, arthat nitya, asesa va asankhya ityadi / 'lilaya' - sabdati 'lila' - sabder vyutpati ei ye, 'li'+'la' = 'lila' / 'la' - sabder artha - alingana kara - (li-dhatu kvipbhave 'li') evam 'la' sabder artha grahan kara (la-dhatu u = la) / sutaram 'lila'-sabder dvarai gopi-ganer alingana grhana kara haya yahate sei rasa-kridadi lilakei namaskara bujhaitechen / ei janyai 'ananta-lilaya' balite, tikar - "gokula visayika sarvapi lilodista asye ca nama iti 'bhavah'" / likhiya sri sanatana gosvami nijeu 'madhurena samapayet' - vakyer sarthakata kariyachen /

arau ekati visaya esthale visayabhave laksya kara prayojana / damodarastaker antim sloke srila gosvamipada janaitechen yei sri krsner rasa-kridadi lila sarvapeksa srestha haile u taha 'parama-gopatvena anarbhivancana…kincideva samkete nodisan pranamati' - ihara tatparya ei ye, rasa-lilar parama gopiniyatva -hetu (satyavrata muni) kinkaranmatra sanketa athava ektumatra injita kariyachen / iha dvara sprstai pratiyamana haya ye, yathane-sekhane yakhana -takhana rasa-lilar srvana-kirtana kara nitanta avidhi / sudhu tahai nahe, anadhikari vyakti yadi kama dura karibar chalana kariya rasa-lila mane-mane u cinta, acarana athava anukaran karen, tabe tini rasa-lilar gaurava-hane karar aparadhe niscayi adhahpatita haiben / evam akalapakka prakrta-sahajiya-vader nyaya kamuk u grhasakta haiya pariben /

rasa-lilar sravana-kirtaner karana u adhikari nirnaya -prasange srimad bhagavatam sei rasa-lilari sodhe yaha varnita haiyache taha visesabhave aloca / yatha -

naitat samacarej jatu manasapi hy anisvarah
vinasyaty acaran maudhyad yatharudro 'bdhi-jam visam

ihara tatparya ei ye, 'isvara' arthat prakrta-yogya, ksamata-sampanna adhikara na hailemaner dvarau kakhan u rasa-lila, cinta, acarana va anusilana karibe na / saksat siva samudrakhita visa-paner ekmatra adhikari / kintu anadhikari arudra vyakti arthat apatra 'mahapatra' sajiya yadi rasa-lilar sravana-kirtanarupa visa-pana karena taha haile mrtyu arthat asanna-mrtyurupa samsara-baddha-dasa avasyantari /

rasa-lila sarva-lila-cudamani evam tahara phala u sarva-cudamani / sutaram tahara adhikari keu sarva-cudamani haite haibe / ye-kona hrd-roga-grantha, kamuk, apatra vyaktir pakse rasa-lila kona prakarai alocaniya nahe / ajnata dura karibara janya visva-vidyalayer sarvoccha siksa labha kara ekantu avasyaka haileu prathamika vidyasthike athava alpajna vyaktike sarvaccha srenite bhatti haite deuya haya na / sutaram indriyasakta svalpajna vyaktike rasa-lilar sarvottama siksa deuya yukti-sangata nahe /


'The statement namo 'nanta-lilaya is usually understood to mean "obeisances unto ananta-lila-bhagavan Sri Krishna,” or He Whose pastimes are limitless. But Srila Sanatana Gosvami looks toward the esoteric intention of Satyavrata Muni and also according to his own mood of realization has revealed a very confidential purport. Thus - "Obeisances unto sri rasa-lila." The word ananta indicates "that which has no end"; namely perpetual, inexhaustible, countless, and so forth. In the expression lilaya, the word lila is of the fourth case ending in the singular number (in conjunction with the word namah). The derivation of lila is - li + la = lila. The meaning of the word li is "to embrace,” and the meaning of la is "to accept.” Therefore, the word lila is indicative of that sportive pastime in which Lord Krishna accepts the embraces of the gopis; thus it is understood to mean in this context that obeisances are being offered unto the rasa-lila and other associated pastimes. For this reason it is stated ananta-lilaya. And as Srila Sanatana Gosvami has written in his tika - "...it is suggested to include all the pastimes associated with the realm of Gokula Vrndavana. I offer my obeisances unto all those lilas; such a mood is most certainly expressed in this way." By writing this, he has himself fulfilled the quotation of madhurena samapayet - "all undertakings should be completed sweetly.
Yet another topic is necessarily indicated at this point. Srila Gosvamipada has revealed that the final sloka of Damodarastaka shows Sri Krishna's pastimes headed by the rasa-lila to be the topmost of all. He states "...since these are the topmost of confidential topics, they are not mentioned directly… Therefore such confidential pastimes are referred to by a mere hint only, as they are offered obeisances in the words namo 'nanta-lilaya." The meaning of this is - because the rasa-lila is the most highly confidential pastime of the Lord, therefore Satyavrata Muni has mentioned it only with the briefest clue or tiniest glimpse. By so doing, he has made it known that it is always inappropriate to casually hear and chant about the rasa-lila here and there, whenever and wherever. Not only that, but if an unqualified person deceives himself