by Suhotra Swami
Lately a bit of controversy has arisen within our movement about
raganuga-bhakti. Some Godbrothers of mine have reported that there are
ISKCON devotees in Vrndavana who say that because raganuga-bhakti is
not being cultivated within ISKCON, we should consult Gaudiya Vaisnava
authorities outside of ISKCON to help foster our understanding and
practice of it. Otherwise, if we all simply remain in vaidhi-bhakti
(the platform they say that ISKCON is presently on), we will never
attain the goal that Srila Prabhupada wanted us to attain--pure love
of Godhead (krsna-prema).
In my view, such ideas are just misconceptions. Once raganuga-bhakti
is properly understood, it will be clear that the more serious and
sincere devotees of ISKCON are actually already cultivating it in the
course of their regular services within Srila Prabhupada's sankirtana
mission. Unfortunately, at the same time many devotees are
philosophically confused about what raganuga-bhakti is. They think it
is a highly esoteric and difficult subject and would rather leave it
alone. Thus they do not know how to answer the charge that raganuga-
bhakti is not being cultivated in ISKCON.
Part of the problem of understanding exactly what raganuga-bhakti is,
is that there are different categories of explanations of this subject
in Srila Prabhupada's books. Some devotees find it difficult to put
these different explanations together in a coherent form. Below I've
given a list of four of the different categories of Srila Prabhupada's
explanations of raganuga-bhakti. With examples and explanations I hope
to help the reader better understand what I mean by these categories.
1. Introductory explanation
2. Substantive explanation
3. Progressive explanation
4. Practical explanation
The introductory type of explanation is quite straightforward. What
follows is what most devotees understand to be vaidhi- and raganuga-
bhakti, from Nectar of Devotion, Chapter Two (The First Stages of
Devotion).
"Now this sadhana-bhakti, or practice of devotional service, may
also be divided into two parts. The first part is called service
according to regulative principles: one has to follow these different
regulative principles by the order of the spiritual master or on the
strength of authoritative scriptures, and there can be no question of
refusal. That is called vaidhi, or regulated. One has to do it without
argument. Another part of sadhana-bhakti is called raganuga. Raganuga
refers to the point at which, by following the regulative principles,
one becomes a little more attached to Krsna and executes devotional
service out of natural love. For example, a person engaged in
devotional service may be ordered to rise early in the morning and
offer arati, which is a form of Deity worship. In the beginning, by the
order of his spiritual master, one rises early in the morning and
offers arati, but then he develops real attachment. When he gets this
attachment, he automatically tries to decorate the Deity and prepare
different kinds of dresses and thinks of different plans to execute his
devotional service nicely. Although it is within the category of
practice, this offering of loving service is spontaneous. So the
practice of devotional service, sadhana-bhakti, can be divided into two
parts--namely, regulative and spontaneous."
Now I'll give some examples of substantive explanations of raga-bhakti.
By "substantive", I am thinking of the third definition given for this
word in the dictionary, which is "essential." This example is from
Cc Adi-lila 4.15-16:
prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
rasika-sekhara krsna parama-karuna
ei dui hetu haite icchara udgama
TRANSLATION
"The Lord's desire to appear was born from two reasons: He wanted
to taste the sweet essence of the mellows of love of God, and He wanted
to propagate devotional service in the world on the platform of
spontaneous attraction. Thus He is known as supremely jubilant and as
the most merciful of all."
Here the Lord's desire to propagate raga-marga (devotional service on
the platform of spontaneous attraction) is explained as an essential
or substantive reason for Lord Caitanya's appearance. Thus raga-marga
is essential to Lord Caitanya's movement. If it is true that raga-
marga is not being practiced in ISKCON, then how can ISKCON play a part
in Lord Caitanya's mission?
A further substantive explanation of raga-marga is found in the same
chapter of the Adi-lila, texts 32-35.
TEXT 32
ei saba rasa-niryasa kariba as vada
ei dvare kariba saba bhaktere prasada
TRANSLATION
"I shall taste the essence of all these rasas, and in this way I
shall favor all the devotees.
TEXT 33
vrajera nirmala raga suni' bhakta-gana
raga-marge bhaje yena chadi' dharma-karma
TRANSLATION
"Then, by hearing about the pure love of the residents of Vraja,
devotees will worship Me on the path of spontaneous love, abandoning
all rituals of religiosity and fruitive activity."
TEXT 34
anugrahaya bhaktanam
manusam deham asritah
bhajate tadrsih krida
yah srutva tat-paro bhavet
TRANSLATION
"Krsna manifests His eternal humanlike form and performs His
pastimes to show mercy to the devotees. Having heard such pastimes, one
should engage in service to Him."
TEXT 35
'bhavet' kriya vidhilin, sei iha kaya
kartavya avasya ei, anyatha pratya vaya
TRANSLATION
"Here the use of the verb "bhavet," which is in the imperative
mood, tells us that this certainly must be done. Noncompliance would be
abandonment of duty."
We learn from this that the mellows of prema-rasa that Lord Caitanya
relished are meant to be tasted by His devotees through the hearing
process. The path of worship and service in the spontaneous devotional
mood that is engendered by such hearing is called raga-marga. If one
does not perform this raga-bhakti, he abandons his duty to Lord
Caitanya.
Next, let us examine some progressive explanations of raganuga-bhakti.
By "progressive", I am taking the third meaning of this word given in
the dictionary, which is "passing from one step to the next." Here is
such a progressive explanation from the Nectar of Devotion, Chapter
Sixteen (Spontaneous Devotion).
"Persons desiring to follow in the footsteps of such eternal devotees
of the Lord as the Vrsnis and Vrndavana denizens are called raganuga
devotees, which means that they are trying to attain to the perfection
of those devotees. These raganuga devotees do not follow the regulative
principles of devotional service very strictly, but by spontaneous
nature they become attracted to some of the eternal devotees such as
Nanda or Yasoda, and they try to follow in their footsteps
spontaneously. There is a gradual development of the ambition to become
like a particular devotee, and this activity is called raganuga.
We must always remember, however, that such eagerness to follow in the
footsteps of the denizens of Vraja (Vrndavana) is not possible unless
one is freed from material contamination. In following the regulative
principles of devotional service, there is a stage called anartha-
nivrtti, which means the disappearance of all material contamination."
Raganuga-bhaktas follow in the footsteps of the eternal residents of
Vrndavana, who are ragatmika devotees (i.e. they have spontaneous
loving attraction for Krsna). In the above quote are two references to
stages of progress on the raganuga path. The first reference is:
"There is a gradual development of the ambition to become like a
particular devotee, and this activity is called raganuga." The stages
of the gradual development of raganuga-bhakti referred to here are
given in the Nectar of Instruction, Verse 8, Purport. When a devotee
becomes especially eager to hear about the pastimes of Krsna with a
particular Vrajavasi, that stage is called sravana-dasa. When the
devotee accepts these pastimes in his heart, that stage is called
varana-dasa. We may note that varana-dasa entails the acceptance of a
mantra that conveys a particular pastime of Krsna in essence; the
mantra will be composed of names of Krsna that are associated with
specific pastimes (i.e. Govinda, Gopijanavallabha, Gopala). Smarana-
vastha is the stage of always remembering these pastimes. Sampatti-
dasa is the stage of actually entering these pastimes with one's own
spiritual body. The second reference to stages of advancement
pertaining to raganuga-bhakti is: "In following the regulative
principles of devotional service, there is a stage called anartha-
nivrtti, which means the disappearance of all material contamination."
This indicates the ninefold levels of development from sraddha to prema
given in the Purport to Bg 4.10 (cited from Brs 1.4.15-16).
Accordingly, unless the devotee surpasses anartha-nivritti, he cannot
practice raganuga-bhakti. From the introductory explanation of
raganuga-bhakti quoted previously from NOD Chapter 2, we see that
raganuga-bhakti actually begins at the stage of real attachment
(asakti). Thus vaidhi-bhakti extends from sraddha to ruci, raganuga-
bhakti is performed on the asakti stage, bhava-bhakti is performed on
the bhava stage and prema-bhakti on the prema stage. The very
beginning of NOD Chapter 2 therefore informs us that there are three
categories of bhakti--sadhana, bhava and prema--and that of the six
characteristics of pure devotional service listed in Chapter 1, the
first two characterize sadhana, the first four characterize bhava and
all six characterize prema.
Finally, here are two examples of a practical explanation of vaidhi-
and raganuga-bhakti. "Worship according to the pancaratrika-vidhi is
called vidhi-marga, and worship according to the bhagavata-vidhi
principles is called raga-marga." (SB 4.24.45-46, Purport) "This
arca, arca, this is pancaratriki-vidhi. According to pancaratrika
system, Narada-pancaratra, this worship of the Deity is there. And
bhagavata-marga, the path of Srimad-Bhagavatam, is simply sravanam
kirtanam. Out of the nine processes recommended, sravanam kirtanam
visnoh smaranam pada-sevanam, so up to sravanam kirtanam smaranam, that
is Bhagavata-marga. That is the best. And pada-sevanam arcanam
vandanam dasyam, that is pancaratriki-vidhi. So both the vidhis, both
the systems have been introduced. One will help the other. That is the
way. Simply Bhagavata-marga... Just like in the Srimad-Bhagavatam, in
the beginning, is simply sravanam--param satyam dhimahi; janmady asya--
smaranam, simply remembering, memorizing the Supreme Truth. But, of
course, the pancaratrika-vidhi is recommended in the Second Canto.
That, another pancaratrika-vidhi, is worshiping the gigantic form of
the Lord. These things are there. But both, combined together, it is
very much helpful. Bhagavata-marga. Bhagavata-marga will help the
pancaratrika-marga, or process, and the pancaratrika process will help
Bhagavata process. Both together is helpful. Therefore my Guru Maharaja
introduced... You have seen the, what is called? That signia? One side,
pancaratriki-vidhi, one side bhagavata-vidhi. That is... I have seen
that Gaudiya Math emblem. Yes. And, so actually, Bhagavata-marga is
very strong. That is sufficient. But without pancaratrika-vidhi this
polluted body, polluted mind of the devotee, cannot be purified.
Therefore both the process should be adopted in preaching Krsna
consciousness movement." (From a 1971 Srimad-Bhagavatam lecture)
Thus we conclude our look at a few examples of introductory,
substantive, progressive and practical explanations of raganuga-bhakti
given by Srila Prabhupada. After reading them through, you may find
yourself confused as to how all these explanations fit together. But
they do fit together, and once you understand how they fit together,
you will also understand that raganuga-bhakti is the standard method of
devotional service given by Srila Prabhupada. It performed by ISKCON
devotees who are Srila Prabhupadanugas (followers of Srila Prabhupada).
By means of the following question and answer session, we shall now
proceed to a fuller understanding of vaidhi- and raganuga-bhakti in
terms of Srila Prabhupada's ISKCON movement.
Q. Various kinds of bhakti-yoga have been mentioned, such as sadhana-
bhakti, vaidhi-bhakti, raganuga-bhakti, ragatmika-bhakti, bhava-
bhakti and prema-bhakti. Can you give us a simple system by which
we can understand what these are and how they are related to one
another?
A. Srila Bhaktivinoda Thakura composed a work entitled Sri Tattva-sutra
as a concise and systematic presentation of the complete science of
bhakti-yoga. You have asked for a simple system by which the
different kinds of bhakti-yoga can be understood, but first we
should understand from Sri Tattva-sutra that bhakti is one: bhaktih
purnanuraktih pare--"The spiritual function of bhakti is
characterized as the fullest attachment to the Supreme Lord." (STs
31). Thus bhakti in its perfectional form is raga (attraction to
Krsna), and it is spontaneously manifest in the residents of Goloka
Vrndavana, who are therefore called ragatmika-bhaktas or
svarupasiddhi-bhaktas.
Why are different kinds of bhakti described in the scriptures? Sri
Tattva-sutra 32 explains: tasyah svarupam phalamupayasceti--"Since
the living entities are either liberated or conditioned, bhakti is
described as being phala (the goal) or upaya (the means)."
Liberated souls are of two kinds, 1) jivan-muktas (those who still
possess material bodies) and 2) videha-muktas (those who have cast
off their bodies and gone Back Home, Back to Godhead). Thus the
phala or goal that liberated souls attain is also of two kinds, 1)
bhava-bhakti (devotional service in ecstacy, performed by the jivan-
muktas) and 2) prema-bhakti (devotional service in love of Godhead,
performed by the videha-muktas). The baddha-jivas or conditioned
souls must accept bhakti as their upaya (means to the goal).
Sadhana-bhakti-yoga is that means to the goal, and it is divided
into vaidhi and raganuga. Bhaktivinoda Thakura states that whether
it is called upaya or phala, bhakti is always one. But bhakti is
explained differently in the scriptures according to the condition
of the performer. This is for the sake of the souls still caught in
illusion, who otherwise could not understand what bhakti is nor how
to attain it.
Since we in ISKCON are primarily concerned with bhakti as the means
to the goal, we should carefully understand sadhana-bhakti's two
parts, vaidhi and raganuga. Sri Tattva-sutra 34 states:
upayabhakteh paranusilanam pratyaharascangam--"Upaya-bhakti has two
limbs, which are 1) paranusilana or the positive cultivation of pure
devotion to the Lord, and 2) pratyahara or the withdrawal of the
senses from material activities." Paranusilana consists of just
those devotional activities that help the sadhaka taste
transcendental ecstatic emotions. What are those paranusilana
devotional activities? Sri Tattva-sutra 35 explains: sravana
kirtanadini paranusilano payogitvat tat pratyangani--"Hearing and
chanting are the paranusilana activities that help cultivate
feelings of love of God." Paranusilana is therefore the bhagavata-
vidhi, which is the raganuga aspect of sadhana-bhakti. Pratyahara
refers to the rules and regulations, or the vaidhi (pancaratrika)
aspect. Pratyahara liberates the devotee from the material desires
that pervert his original love for Krsna, and paranusilana helps the
devotee to taste that love again. Srila Bhaktivinoda Thakura thus
describes sadhana-bhakti as having an inner and outer aspect.
Raganuga is the soft sweet inner fruit of sadhana-bhakti, and vaidhi
is the protective outer skin of sadhana-bhakti.
Q. You said that "raganuga-bhakti is the standard method of devotional
service given by Srila Prabhupada. It is performed by ISKCON
devotees who are Srila Prabhupadanugas (followers of Srila
Prabhupada)." How is this statement to be understood?
A. We have seen verses from Cc Adi-lila Chapter 4 that reveal Lord
Caitanya's confidential desire to propagate raga-bhakti throughout
the world. His confidential desire was not to merely liberate the
fallen souls by giving them a process of pratyahara, but to revive
their dormant love for Godhead. Raga-marga or bhagavata-vidhi is
thus the mission of ISKCON as defined by Lord Caitanya's
confidential representative, Srila Prabhupada.
But yet vaidhi-bhakti is practiced and preached in ISKCON. What
does that have to do with Lord Caitanya's confidential mission?
ISKCON does not practice and preach vaidhi-bhakti or pancaratrika-
vidhi for ordinary goals. What are the "ordinary goals" of
pancaratrika-vidhi? Ordinarily, pancaratrika-vidhi (temple worship)
is used as a means to attain material benedictions and five kinds of
liberation. Thus, ordinarily, pancaratrika-vidhi is karma-jnana-
misra-bhakti. But in ISKCON, we follow the path of pure devotion
taught from Srimad-Bhagavatam by the Six Gosvamis. Srila Jiva
Gosvami, in Bhakti-sandarbha, states that madhyama-adhikari devotees
accept vaidhi-bhakti as bhakti-matra-kama, or vaidhi-bhakti
motivated by a desire to attain pure bhakti. The "karma" of bhakti-
matra-karma consists of the prescribed duties of Deity worship, and
the "jnana" is the study of the scriptures. Both are aimed at
attaining a pure taste for hearing and chanting about Krsna, which
is raga-bhakti. This is also the method of vaidhi-bhakti
recommended in Srimad-Bhagavatam 3.29.15-19 by Lord Kapiladeva--
"A devotee must execute his prescribed duties, which are glorious,
without material profit. Without excessive violence, one should
regularly perform one's devotional activities. The devotee should
regularly see My statues in the temple, touch My lotus feet and
offer worshipable paraphernalia and prayer. He should see in the
spirit of renunciation, from the mode of goodness, and see every
living entity as spiritual. The pure devotee should execute
devotional service by giving the greatest respect to the spiritual
master and the acaryas. He should be compassionate to the poor and
make friendship with persons who are his equals, but all his
activities should be executed under regulation and with control of
the senses. A devotee should always try to hear about spiritual
matters and should always utilize his time in chanting the holy name
of the Lord. His behavior should always be straightforward and
simple, and although he is not envious but friendly to everyone, he
should avoid the company of persons who are not spiritually
advanced. When one is fully qualified with all these transcendental
attributes and his consciousness is thus completely purified, HE IS
IMMEDIATELY ATTRACTED SIMPLY BY HEARING MY NAME OR HEARING MY
TRANSCENDENTAL QUALITY."
Because the vaidhi-bhakti prescribed by Srimad-Bhagavatam is bhakti-
matra-kama, it is considered by Srila Jiva Gosvami to be simply an
aspect of raganuga-bhakti. Thus it is not incorrect to say that in
ISKCON the method of devotional service is raganuga-bhakti ALONE.
In Bhakti-sandarbha Anucchedya 311, Jiva Gosvami explains: ajatadrsa
rucina tu sadrsesadara matradrta raganugapi vaidhi sambalitai-
vanustheya; tatha loka-samgrahartham pratisthena jatatadrsa rucina
ca atra misratve ca yatha yogyam raganugayaiki krtyaiva vaidhi
kartavya--"Devotees who have an interest to practice raganuga-
bhakti, but who are still ajata-ruci (without much taste for hearing
and chanting), should combine vaidhi-bhakti principles with their
practice of raganuga-bhakti." In summary, according to Srila Jiva
Gosvami there are two kinds of raganuga-bhaktas: jata-ruci (those
whose taste has come about) and ajata-ruci (those whose taste has
not yet come about). It is not that ajata-ruci devotees in ISKCON
only deserve to be called "vaidhi-bhaktas." On the strength of
Srila Jiva Gosvami's explanation of raganuga-bhakti, all ISKCON
devotees may be called raganuga-bhaktas. Cc Madhya-lila 22.156-157
also confirms that vaidhi-sadhana is to be accepted by Lord
Caitanya's followers as the external aspect of raganuga-sadhana, not
as something separate from the practice of raganuga.
All this can be understood very practically simply by considering
Srila Prabhupada's formula: in ISKCON, "Preaching is the essence."
Preaching is bhagavata-vidhi activity, which means that it is
raga-marga activity. In his instructions on preaching, Srila
Prabhupada said many times that the fallen souls of this age will
not be attracted through rules and regulations to Krsna's service.
They have to get a taste first. That taste is made available to
them via the bhagavata-vidhi, which means three things according to
Sri Tattva-sutra: 1) direct association with Bhagavan as the holy
name, 2) association with the bhagavata (the pure devotee), and 3)
hearing Srimad-Bhagavata philosophy. In 1965-66, Srila Prabhupada
gathered his first followers in New York through raga (spontaneous
attraction) inculcated by the bhagavata-vidhi of hearing and
chanting. This remains the essence of ISKCON's preaching success
today. Therefore those who follow Srila Prabhupada's preaching
example are both Prabhupadanuga-and raganuga-bhaktas.
Q. But raganuga-bhakti cannot be practiced by those who have not
surpassed anartha-nivrtti, which the scriptures say is a very high
level of purity. Do you really believe that ISKCON devotees have
passed beyond anartha-nivrtti and ruci and come to the asakti stage,
where raganuga practice begins?
A. In a letter dated 17-02-68, Srila Prabhupada wrote: "I may say that
this practical devotion is the secret to understanding the Sastras.
My Guru Maharaja used to say that for one who is not engaged in
devotional service, reading all the books is simply like licking the
outside of the honey jar." Therefore the scriptural terms "anartha-
nivrtti", "ruci" and "asakti" have to be understood in this way, in
their practical sense. In an initiation lecture given in 1968,
Srila Prabhupada explained, "So by following the regulative
principles one becomes freed from all these sinful activities. He
does not any more indulge in illicit sex life, he does not indulge
in nonvegetarian diet, he does not indulge in intoxication and he
does not indulge in gambling. That is called anartha-nivrtti.
Unless one is above these four kinds of anartha, or sinful
activities, one cannot be fixed up. When one is free from these
four kinds of sinful activities, then he becomes fixed up. Nistha,
fixed up, and then ruci. Ruci means he increases the taste. Then
asakti. Asakti means attachment."
The symptoms of ruci and asakti are further explained in practical
ISKCON terms in this quote from a Srimad-Bhagavatam class given in
1973: "Ruci means taste. Why you are hearing about Krsna daily, the
same thing? We are speaking nothing new. `Krsna is the Supreme
Personality of Godhead, and you have to surrender.' This is our
daily business. But why you are coming to hear the same hackneyed
words? Because it is very pleasing. This is called ruci, taste,
`Yes, I want to hear this repeatedly. Yes. Krsna is the Supreme
Lord, I am the eternal servant.' You have got a taste. Unless one
gets the taste, then you'll say, `What is this hackneyed word?' Hare
Krsna, Hare Krsna, twenty-four hours you can chant because you have
got the taste. Others cannot do. This is called ruci. And ruci
means asakti, attraction: `I must go. I must chant. I must do.' Tato
nistha, tato ruci, tato saktis."
Q. Your explanation of raganuga preaching misses the essential process
of following in the footsteps of the residents of Vrndavana. The
bhagavata-vidhi you speak of is really only aisvarya-jnana
(preaching about Krsna's opulence as the Lord of three energies,
visnu-sakti, tatastha-sakti and maya-sakti). The real raga-marga
bhagavata-vidhi is performed after the intimate mood of kevala-
bhakti (the pure devotion of the residents of Vrajabhumi). How will
ISKCON devotees ever enter Radha-Krsna nitya-lila unless they get a
taste for hearing and chanting about the Lord's conjugal pastimes?
How will this taste ever come by only preaching aisvarya-jnana?
This is not raga-marga. It is vaidhi-marga.
A. Certainly our aim is to increase the taste for hearing about Radha-
Krsna nitya-lila. That is the "substantive" purpose of the mission
of ISKCON. What you seem to have trouble understanding is that this
aim is fulfilled without separate endeavor when the devotee attains
devotional service to Lord Caitanya's lotus feet through the
execution of auspicious activities in His sankirtana mission. This
is confirmed in Sri Caitanya-candramrtam 88 by Srila Prabodhananda
Sarasvati.
yatha yatha gaur padaravinde
vindeta bhaktim krta-punya-rasih
tatha tathotsarpati hrday akasmad
radha-padambhoja-sudhambu-rasih
"As one develops devotion to the lotus feet of Sri Caitanya
Mahaprabhu due to heaps of auspicious activities, then according to
the degree of that attachment, his heart becomes suddenly inundated
with the nectar emanating from the lotus feet of Srimati Radharani."
This is further confirmed in Srila Narottama dasa Thakura's song,
Gaurangera Dyuti Pada.
gauranga-gunete jhure nitya-lila tare sphure
se jana bhakati-adhikara
gaurangera sangi-gane nitya-siddha kori' mane
se jaya brajendra suta-pas
gaura-prema-rasarnave se tarange jeba dube
se radha-madhava-antaranga
"That person who feelingly appreciates the movement of Lord Gauranga
gets the adhikara (privilege) to enter Radha-Krsna nitya-lila. By
accepting Lord Gauranga's associates as nitya-siddha devotees, one
can be immediately promoted to the transcendental abode of Lord
Krsna. One who dives deep into the ocean of Lord Gauranga's movement
becomes a confidential devotee of Sri-Sri Radha-Madhava."
In the 18th chapter of Srila Bhaktivinoda Thakura's Navadvipa-dhama-
mahatmya, the exact method by which a devotee attains raga
(loving attraction) in the madhurya mood for Sri-Sri Radha-Krsna is
described as follows.
"But, on the other hand, whoever possesses the qualities beginning
with humility and takes the association of devotees, will first
worship Gauranga in dasya-rasa (servitude relationship). The dasya
worship of Gauranga gradually becomes perfect. It is in this dasya
mood of love that the devotees call Sri Caitanya "Mahaprabhu". If
the devotee then proceeds to develop his love up to the standard of
the Vrndavana mood, the form of Gaura in his worship becomes that of
Sri-Sri Radha-Krsna. Radha and Krsna, becoming one, have descended
in the form of Gauranga, and therefore the full pastimes of the
Divine Couple are present in that form. Thus after the dasya
relation reaches maturity in the heart of the living entity, the
Vrndavan-lila naturally develops in his heart. This is how a devotee
enters into the eternal pastimes of Radha-Krsna in Vrndavana."
Raganuga cultivation primarily means the cultivation of the mood of a
servant of Lord Caitanya through the execution of His sankirtana
mission. On the Lord's order, even the great Nityananda Prabhu (who
is Balarama) and Haridasa Thakura (who is Lord Brahma) humbly went
from door to door to give fallen souls the holy name. By following
Lord Caitanya's order in the dasya mood, the preacher is awarded with
Krsna-prema. This is why Srila Rupa Gosvami glorifies Lord Caitanya
as the most munificent incarnation of Krsna. The same order to
preach door to door has been given to ISKCON by Srila Prabhupada. In
executing this order, ISKCON devotees will have almost no opportunity
to speak about the Lord's intimate affairs with the gopis. But by
pleasing Lord Caitanya through humble, sincere service, their progess
in raganuga-bhakti will not be hindered.
Q. Nontheless, Krsnadasa Kaviraja Gosvami says that Lord
Caitanya's sankirtana mission is only external. This is seen in
Cc. Adi-lila 4.7 and 8, as quoted below.
"I have given the essential meaning of the fourth verse: this
incarnation descends to propagate the chanting of the holy
name and spread love of God. Although this is true, this is
but the external reason for the Lord's incarnation. Please hear
one other reason--the confidential reason--for the Lord's
appearance."
The confidential reason was quoted previously as the "substantive
explanation" of Lord Caitanya's appearance: He desired to taste
prema-rasa and to promulgate raganuga-bhakti. ISKCON focuses only
on the external aspect of Lord Caitanya's mission. That may give
some benefit to the fallen souls of this material world, but if
the internal aspect of the Lord's mission is neglected, how will
the ISKCON devotees themselves attain pure Krsna consciousness?
A. There seems to be something amiss with the logic behind this
question. The chanting of the holy name of Krsna is central to both
the internal and external aspects of Lord Caitanya's appearance and
mission. When the Lord tasted prema-rasa with Svarupa Damodara
Gosvami and Ramananda Raya in Jagannatha Puri, He chanted the holy
name of Krsna. When He performed sankirtana in Navadwipa-dhama and
in South India, He chanted the holy name of Krsna. The holy name is
Krsna, and as Srila Prabhupada said, "There is no difference between
Krsna's inside and outside." Srila Prabhupada gave the example of
the iron and the fire to show that there is no difference in effect
between the "external" and "internal" practice of chanting Hare
Krsna. When iron (the living entity) is placed in the fire (the
process of devotional service beginning with hearing and chanting),
the warming of the iron starts from the outside. But the end effect
is that internally and externally the iron becomes just like fire.
The red-hot state of the iron is compared to the full Krsna
consciousness of the living entity. Because chanting and hearing
results in remembrance of Krsna (i.e. Krsna consciousness), the
effect on the chanter is the same whether the chanting is "internal"
or "external." Srila Prabhupada said, "If you constantly remember
the Supreme Lord, so you become automatically purified, internally
and externally. Because the Lord is absolute, so if we chant the
Lord's holy name, the name is also Lord. He has no difference
between His name and Himself."
Srila Isvara Puri told Lord Caitanya at Gaya (Cc Adi 7.83):
krsna-nama-maha-mantrera ei ta' svabhava
yei jape, tara krsne upajaye bhava
TRANSLATION
"It is the nature of the Hare Krsna maha-mantra that anyone who
chants it immediately develops his loving ecstasy for Krsna."
Q. But what about sravana, varana, smarana, apana and prapanna? The
internal cultivation of these stages of raganuga, bhava and prema-
bhakti is explicitly given in the sastras. Isn't it misleading to
tell devotees to "just forget about that and go chant Hare Krsna and
preach?"
A. In an article entitled Nam Bhajan by Srila Bhaktisiddhanta Sarasvati
Thakura, two kinds of devotees are said to be prema-ruruksu (endowed
with intense greed to achieve love of Godhead by the grace of the
holy name of Krsna). These are the viviktanandis (also known as
bhajananandis) and the gosthyanandis. Bhajananandis engage in a
method of worship of the holy name that is called nirjana-bhajana.
Like Srila Haridasa Thakura, they chant 3 lakhs of holy names daily
(i.e. 196 rounds of Hare Krsna Mahamantra within 24 hours time), and
they avoid contact with outsiders as much as possible.
Gosthyanandis are preachers who mix with the public in order to
spread Krsna consciousness throughout the world.
ISKCON is a gosthyanandi movement. Srila Prabhupada explained in a
Srimad-Bhagavatam lecture of 1976: "There are gosthyanandi and
bhajananandi. Bhajananandi is interested for his own welfare, or
they think it that he is not competent enough to preach; therefore
he does not go for preaching work. Sva-vimukti-kama: 'Let me look
after my own affairs.' 'Oil your own machine.' So this is another
stage, and other stage is a devotee taking all risk, preaching for
the benefit of the whole human society. He is called gosthyanandi,
increasing the number of devotees. That is preferred by Krsna. It is
said in the Bhagavad-gita, ya imam paramam guhyam mad-bhaktesv
abhidasyati: 'Anyone who is engaged in preaching this confidential
science of Bhagavad-gita, 'na ca tasmad manusyesu kascid me priya-
krttamah, 'nobody is dearer to Me than he is.' So if you want very
quickly recognition by Krsna, go on preaching Krsna consciousness.
Even if it imperfectly done, but because you are sincere in whatever
capacity you have got, if you preach, then Krsna will be very much
pleased."
Both gosthyanandis and bhajananandis perform raganuga nama-bhajana,
a deep personal worship of the holy name of Krsna, which is
what we in ISKCON do as japa and mantra-dhyana (Gayatri meditation).
Thus both gosthyanandis and bhajananandis strive to pass through the
stages of sravana (attentive hearing of the holy name), varana
(acceptance of the holy name in the heart), smarana (constant
remembrance of the holy name), apanna (full absorption of the mind
into the holy name) and prapanna (attainment of one's svarupa in
Krsna's pastimes). But since the preacher is most dear to Krsna,
the Lord is most inclined to help the gosthyanandi attain perfection
in nama-bhajana. Even if a busy preacher cannot find the time to
chant 196 rounds a day, the minimum of 16 rounds that he does chant
attracts Krsna's special mercy. Thus the gosthyanandi makes rapid
advancement in nama-bhajana by the sincerity of his preaching
efforts.
Q. Would there be something wrong with an advanced ISKCON devotee
utilizing methods of nirjana-bhajana in his worship of the holy
name?
A. Srila Prabhupada did not take to nirjana-bhajana even at the last
stage of his manifest pastimes on earth. He remained engaged in
preaching work to the end, and it is quite clear that he expected
his disciples to follow his example. Previously, when gosthyanandi
devotees grew old and physically feeble, they might go into
seclusion in order to devote themselves fully to japa and
remembrance of Krsna. But nirjana-bhajana was forbidden by Srila
Bhaktisiddhanta Sarasvati Thakura because he saw that the mind of
modern man is too prone to pollution by thoughts of woman, wealth
and fame. He therefore ordered his disciples to remain always
engaged in sankirtana, and in this way reach the perfectional stage
of raganuga nama-bhajana. He wrote in verse 19 of Vaisnava ke:
sridayitadasa kirtanete asa
kara uccaih svare harinama-rava
kirtana-prabhave smarana svabhave
se kale bhajana-nirjana sambhava
"This Sri-dayita dasa (His Divine Grace Bhaktisiddhanta Sarasvati
Thakura - the humble servant of the all-merciful Srimati Radharani)
simply desires to be absorbed in the nectar of spreading the glories
of Lord Krsna's holy names. My dear mind, now let us loudly chant
the holy names of Krsna so we can continuously remain in the ocean
of transcendental nectar. The congregational chanting of the holy
names of Krsna awakens the transcendental quality of natural
spontaneous loving remembrance of Lord Krsna (including the Lord's
form, qualities and pastimes). Only at that time does the
confidential realization and pure practice of nirjana-bhajana in
loving devotional service to Their Lordships Sri Sri Radha-Krsna
become possible."
Q. May ISKCON devotees read, write about and discuss confidential
narrations of the madhurya-lila of Krsna and the gopis from
authorized rasika scriptures?
A. Yes. But we have to be cautious. In this regard, Srila Prabhupada
instructed his disciples in 1969 as follows.
Prabhupada: The policy should be that the people may not understand
gopis like ordinary girls or like that. You should be careful to
present the gopis. It does not mean that "We shall not utter even
the name of gopis. We have taken vow to boycott the gopis." No. They
are our worshipable devotees. How we can avoid them?
Satsvarupa: What about writing down "kissing the lips of Krsna"?
Prabhupada: No. That we should avoid. That we should avoid. But that
is not abominable. According to time and circumstances... That thing
I have described. The fact is fact. Just like when I am describing
Krsna's lila--I writing Krsna's life--so I cannot give up that
portion of His life, when Krsna is actually kissing the gopis in
rasa dance.
Satsvarupa: But that's in the books. Not in the public...
Prabhupada: Yes. So in such circumstances, of course, we can give.
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 Krsna'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 Krsna. 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.
Srila Prabhupada's concern was that "The public may misunderstand
this." Therefore the topic of Krsna's lila with the gopis is not to
be preached openly. Even within ISKCON, we have our own "public" of
neophyte devotees whose discrimination is sometimes found to be
wanting. Either they may themselves misunderstand the pastimes, or
they may inexpertly present them to outsiders who will surely
misunderstand them. This topic is therefore not to be propagated
throughout ISKCON and the public in general. It is confidential.
In 1976, Srila Prabhupada expressed great displeasure with a group
of devotees in Los Angeles who met regularly to discuss the loving
pastimes of Krsna and the gopis. These devotees were not strong in
sadhana-bhakti and performance of sankirtana, and were under the
influence of so-called babajis of Vrndavana. Thus they became
victims of misconceptions about rasa. One thing that angered
Prabhupada in particular was their attitude towards krsna-katha that
does not directly pertain to gopi-bhava. They considered it of
lesser importance. Thus Prabhupada rebuked them for thinking that
"Mother Yasoda is less than the gopis."
Sri Caitanya-caritamrta Adi-lila 4.42 and 43 states--
"Four kinds of devotees are the receptacles of the four kinds of
mellows in love of God, namely servitude, friendship, parental
affection and conjugal love. Each kind of devotee feels that his
sentiment is the most excellent, and thus in that mood he tastes
great happiness with Lord Krsna."
In his purport to Text 44 of this chapter, Srila Prabhupada writes--
"No one is higher or lower than anyone else in transcendental
relationships with the Lord, for in the absolute realm everything is
equal. But although these relationships are absolute, there are also
transcendental differences between them. Thus the transcendental
relationship of conjugal love is considered the highest perfection."
The madhurya-rasa is considered to be the best of all relationships
because it includes all the other rasas and yet is the sweetest of
all. The gopis are so attached to Krsna that they consider all of
His pastimes in any relationship to be nectar for their ears. So
addicted are they to hearing and chanting Krsna's glories that they
are unable to stop even if the pastime under discussion gives them
pain--for instance, Krsna's leaving Vrndavana for Mathura (vid.
Srimati Radharani's famous talk with the bumblebee).
So how can a devotee aspiring for madhurya-rasa not care to hear
about Krsna's activities with His mother and father, or with His
cowherd boyfriends, or with Arjuna? Srila Prabhupada said, "That is
called sahajiya. The sahajiyas will never read Bhagavad-gita.
[Sarcastic] Because they have been elevated to the mellows of
conjugal love. Therefore they have no interest in Bhagavad-gita.
Or when you discuss Srimad-Bhagavatam on the philosophical point,
janmadyasya, they also do not attend."
A Bengali academic named Manindra Mohan Bose has written a well-
researched book entitled The Post-Caitanya Sahajiya Cult of Bengal
(Gian Publishing House, Delhi, 1986). He identifies the difference
between the Sahajiyas and the Vaisnavas thusly: "Up to this limit
the Vaisnavas and Sahajiyas are in perfect agreement, but beyond
this the Sahajiya doctrine has separated from the main current, and
hence this is the turning point of the Sahajiya doctrine. The
Vaisnavas have not discarded the other three emotions [viz. dasya,
sakhya and vatsalya], though they lay special stress on Madhura, for
it is maintained by them that a devotee may adopt any of the four in
his attempt to realize God...But the Sahajiyas have adopted the
Madhura Rasa only, asserting that the mystic doctrine of love rests
on the foundation of that emotion. With this conception they have
separated from the parent stock, and working on this principle, they
have turned their thoughts to a new channel." (Pg 174-176)
It has previously been explained that Lord Caitanya's followers
primarily aspire for a dasya relationship with the Lord in His
pastimes of sankirtana. This primary aspiration does not forestall
discussion of Krsna's pastimes with the gopis. But without serving
Lord Caitanya, entrance into Radha-Krsna madhurya-lila is impossible.
However, the prakrta-sahajiyas are so "devoted" to the madhurya-
bhava that they even try to approach Lord Caitanya in that mood
(vid. the Gauranga-nagari sect). The so-called devotion of the
prakrta-sahajiyas is therefore really only an offensive obsession
with sex.
There's an old English saying: "Fools rush in where angels dare to
tread." Impelled by lust, the foolish sahajiyas attempt to force
their way into madhurya-lila heedless of their own anarthas. One
device they've invented to intrude into Krsna's pastimes is the
siddha-pranali initiation, in which the guru "reveals" to his
thoroughly neophyte disciples their siddha-svarupas (eternal
spiritual identities) in Krsna-lila. The disciples receive a
mantra that they use to meditate upon their supposed eternal
identities, and then continue in their ordinary worldly affairs
proudly thinking, "I am a gopi" or "I am Radha's pet bird." The
siddha-pranali initiation is just a trap of maya, and it serves as
an example of the danger that awaits unqualified persons who
prematurely try to understand Krsna's confidential pastimes.
So, in conclusion, though Srila Prabhupada writes in Cc Adi 4.30,
"If one is a sincere and pure devotee, the material lust in his
heart is completely vanquished as he discusses the lusty feelings
between the gopis and Krsna, and he makes quick progress in
spiritual life," the cautions mentioned above should always be
remembered.
Q. What is wrong with going to senior Gaudiya Vaisnava authorities
who are not members of ISKCON for instruction in raganuga-bhakti?
A. There is a 1982 GBC resolution prohibiting ISKCON devotees from
taking spiritual instruction outside of ISKCON unless they have the
approval of the GBC. If a devotee disobeys this resolution, he
"severs his connection to ISKCON."
This resolution was passed for good reasons arising from not only
bad experience, but also Srila Prabhupada's numerous admonitions
that his disciples not go to Gaudiya Matha for knowledge of "higher
things" ("He will say, 'Swamiji [i.e. Srila Prabhupada] has brought
you to bhakti, but I will teach you higher things.'")
Some disciples of Srila Prabhupada have permission from the GBC for
a limited relationship with a Gaudiya Vaisnava sadhu.
(Text 368235) ----------------------------------------------
Text 375832: 01-May-94 15:30 GMT /262 lines/ Suhotra Swami
Receiver: (Have) Danda (Will Travel) <95>
Subject: Siddha pranali
------------------------------------------------------------
What about "bona fide" siddha-pranali?
While in Vrndavana I had an interesting talk with several Godbrothers
on siddha-pranali, which I described as a sahajiya practice in
in my last text to this conference on raganuga-bhakti. So here's
some further considerations on the difference between bhajananandi and
gostyanandi raganuga-sadhana. I do not deny that the text that follows
is opinionated. But the opinions expressed herein are based upon sastric
statements.
During a morning walk on June 7, 1976, an exchange took place between
Srila Prabhupada and his disciples on the subject of siddha-pranali,
which was prompted by Prabhupada's concern about the so-called "L.A.
gopi-bhava club" that I mentioned in my last text. Below I'll quote a
short excerpt from that conversation.
Prabhupada: Then everything will be finished. Preaching will be
finished. In this sahajiya party, then preaching will be finished.
Siddha-pranali.
Tamala Krsna: What does that mean, Srila Prabhupada, siddha-pranali?
Prabhupada: Siddha-pranali is nonsense. They have manufactured a
siddha-pranali.
Here we see Srila Prabhupada, "Siddha-pranali is nonsense." But he also
said, "They have manufactured a siddha-pranali." Could this mean that
there is a bona fide siddha-pranali method of initiation that is not
manufactured by sahajiyas, but is authorized by the Gaudiya Vaisnava
acaryas?
In Srila Bhaktivinoda Thakura's Harinama Cintamani, a method of
cultivation of the ekadasa-bhava (eleven features of the siddha-deha or
spiritual body of a manjari assistant of Srimati Radharani) is
described. In brief, it consists of the chanting, hearing and
remembrance of the gopal and kama-gayatri mantra (i.e. the last 2 of
the 7 lines of gayatri that we receive in ISKCON) through the 5 stages
of development from sravana-dasa to prapana-dasa. As this chanting,
hearing and remembering develops, the spiritual master helps the
disciple to focus his mind on his eternal name, form, age, dress,
relationship with Krsna, group of associates, order given by the group
leader, service, ambition, mood of a maidservant and residence. These
are the ekadasa-bhava. The cultivation of ekadasa-bhava is what is
meant by the term siddha-pranali.
So, again we must return to the question: since Srila Prabhupada did
not teach his disciples this siddha-pranali process of ekadasi-bhava
raganuga cultivation, must ISKCON devotees go elsewhere to learn about
it if they want to attain perfection in devotional service?
In Chapter Thirty-one of the Teachings of Lord Caitanya, Srila
Prabhupada writes the following.
"Lord Krsna is worshiped by the gayatri mantra, and the specific
mantra by which He is worshiped is called kama-gayatri. Vedic
literatures explain that that sound vibration which can elevate one
from mental concoction is called gayatri. The kama-gayatri mantra is
composed of 24 1/2 syllables thus:
klim kama-devaya vidmahe
puspa-banaya dhimahi
tanno 'nangah pracodayat
This kama-gayatri is received from the spiritual master when the
disciple is advanced in chanting Hare Krsna, Hare Krsna, Krsna Krsna,
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words
this kama-gayatri mantra and samskara, or reformation of a perfect
brahmana, are offered by the spiritual master when he sees that his
disciple is advanced in spiritual knowledge. Even then, the
kama-gayatri is not uttered under certain circumstances. In any case,
the chanting of Hare Krsna is sufficient to elevate one to the highest
spiritual platform."
We see from Lord Caitanya's Sri Sri Siksastakam that the elevation to
the highest stage of vipralambha-seva (service to Krsna in the mood of
conjugal separation as expressed in the 8th verse) is the natural
effect of chanting, hearing and remembering Krsna's holy name in
sankirtana. There is no mention in the Siksastakam of meditation upon
the kama-gayatri. The only method given in Siksastakam is sankirtana.
That does not mean that Lord Caitanya never wanted Gaudiya Vaisnava
spiritual masters to teach ekadasa-bhava cultivation. But the teachings
of the guru are like the medical treatment given by doctor to his
patients: the treatment is adjusted according to the nature of the
patient's condition. What is good for one, may not be good for another.
However, the method of sankirtana is good in all cases, because it is
the yuga-dharma. In ISKCON, though second-initiates do chant kama-gayatri,
we all depend primarily upon the sankirtana chanting of the Hare Krsna
Mahamantra to help us in our japa and kama-gayatri dhyana. For spiritual
progress, gostyanandis primarily depend upon the special mercy that Krsna
bestows through sankirtana.
The ekadasa-bhava process of raganuga cultivation explained in
Harinama Cintamani is particularly meant for bhajananandis. There's
no doubt of that, because in this explanation Srila Haridasa Thakura
states that devotees who accept this method of cultivation must be
chanting 196 rounds daily. That helps us understand why Srila Prabhupada
said in the morning walk referred to above that if ISKCON devotees attempt
the siddha-pranali method, "Preaching will be finished." Who in ISKCON
will find time to preach if he chants 196 rounds a day? Moreover, who in
ISKCON CAN chant 196 rounds a day? Therefore, if ISKCON devotees attempt
to perform bhajananandi ekadasa-bhava cultivation, they will just
manufacture a siddha-pranali, being unable to practice it as it is described
in the Harinama Cintamani. As explained in my previous text, ISKCON is a
gostyanandi movement. Srila Bhaktisiddhanta Sarasvati forbade his
disciples to practice the bhajananandi method of nirjana-bhajana, not
because nirjana-bhajana is unheard-of in our sampradaya, but because he
saw that people are now too fallen to practice it properly. Therefore
Srila Bhaktisiddhanta Sarasvati established in his Sri Gaudiya Math the
proper format of gostyanandi raganuga cultivation for the modern
age; Srila Prabhupada exactly reproduced that format in ISKCON.
But though the format is different, the essence of gostyanandi and
bhajananandi raganuga-sadhana is the same.
In Srila Visvanatha Cakravarti Thakura's Ragavarta-candrika (which
contains a description of raganuga-sadhana), the essence of raganuga
bhakti is explained thusly:
prathamatah krsnam smaran iti smaranasyatra
raganugayam mukhyetvam ragasya manodharmatvat
"As raga (attachment to Krsna) is the occupation of the mind, so also
simultaneously must be smarana (remembering Krsna); therefore smarana
is the main limb of sadhana for the practioner of raganuga-bhakti."
The idea here is that there can be no raganuga-bhakti without remembering
Krsna. Therefore in essence raganuga-bhakti means the cultivation of
remembrance of Krsna.
Ar°explained in the last text on this subject, one who is a Prabhupada-
anuga is certainly a raganuga-bhakta. Is not Srila Prabhupada an eternal
resident of Vrndavana? So if we aspire to follow Srila Prabhupada in
his service to Krsna, there is no doubt that this is raganuga-bhakti.
If we remember Srila Prabhupada's instructions and example in devotional
service, that is smaranam, the essential limb of raganuga-bhakti.
Srila Prabhupada's instruction to us is the same as Caitanya Mahaprabhu's
to Lord Nityananda and Srila Haridasa Thakura: prati ghare ghere jai
kara aei bhiksa bolo krsna bhaja krsna kare krsnasiksa--"Go from door
to door and beg everyone you see to chant Krsna's holy name, worship
Krsna and hear the philosophy of Krsna consciousness." By executing
this instruction, one is accepted into Lord Caitanya's lila in the
mood of dasya-rasa. In this mood, one remembers one's own spiritual master
as an eternal associate of Mahaprabhu who is handing His order to
us: pratah sriman-navadvipe dvi-netram dvi-bhujam gurum varabhaya-pradam
santam smaret tan-nama-purvakam--"In the morning (before engaging in
Krsna's service) one should remember the spiritual maste as being
situated in Navadvipa-dhama, having two eyes and two arms, as being
peaceful, and as bestowing all benediction and fearlessness upon chanting
his name." And thus by the grace of Sri Sri Guru and Gouranga, the
devotee who always remembers their order gets the adhikari (privilege)
to enter in Radha-Krsna nitya-lila in Sri Vrndavana-dhama.
Someone may reply, "Yes, but the adhikari that comes by sankirtana
must come through the siddha-pranali method by which the spiritual
master reveals the eternal identity of his disciple in Vraja-lila. Then
the disciple cultivates the remembrance of that identity under the
direction of the spiritual master, as advanced devotees are doing in
Radhakunda even today."
No doubt everything depends upon the mercy of the spiritual master. But
in ISKCON the spiritual master gives the mercy of Srila Prabhupada, the
Founder-acarya. Srila Prabhupada never even slightly indicated that his
disciples should take to the babaji style of siddha-pranali at any stage.
Prabhupada did not give siddha-pranali to Sriman Jayananda Prabhu when he
was dying of cancer, or tell him to take a bhajan-kutir in Radhakunda,
although Jayananda's purity was so highly respected by Prabhupada that
Prabhupada ordered that his disappearance date be made a feast day on the
Vaisnava calendar. Srila Prabhupada even once gave babaji-vesa (the white
robes of a bhajananandi) to a disciple who was told by a doctor that he only
had 6 months to live. But in this case also, Srila Prabhupada gave no
siddha-pranali, though he told this disciple to stay in Mayapura in a grass
hut, eat only rice and chant the Hare Krsna mantra all day. This boy gave
up his babaji dress and returned to material life when another doctor told
him he would not die so soon. In Prabhupada's last days of earthly
pastimes, Bhakti Caru Maharaja asked him how his disciples would realize
their relationship with Krsna in Prabhupada's physical absence. Prabhupada
replied that when his disciples were ready, he would reveal everything from
the transcendental platform.
Was Srila Prabhupada neglectful of siddha-pranali while he was with us
because he had so many other preparatory things to accomplish? Was it
because his own disciples were not yet ready for siddha-pranali? No--
Srila Prabhupada was simply following in the footsteps of his own
spiritual master.
It is said that Srila Bhaktisiddhanta Sarasvati told his disciples that
their siddha-pranali mantra was "trnad api sunicena taror api sahisnuna
amanina manadena KIRTANIYA SADA HARI". And it is said that when Srila
Gaura Kisora das Babaji, when asked by someone to reveal their svarupa,
replied, "Your svarupa will be revealed in the syllables of the Hare
Krsna Mahamantra."
Now, to be fair, it has also been said that during his lifetime Srila
Bhaktisiddhanta Sarasvati Thakura revealed the svarupa of one or perhaps
a few of his disciples. I don't know if this is really true. But even
if it is, we should not forget that Srila Bhaktisiddhanta had
thousands of disciples whom he did not speak to about their
siddha-svarupa. Was that because they were not qualified to be
instructed in this most confidential subject? Well, one of them is
Srila Prabhupada. Remember that it's not just we ISKCONians who
say that Srila Prabhupada is Srila Bhaktisiddhanta Sarasvati's
foremost disciple. Many disciples of Srila Bhaktisiddhanta Sarasvati
have said the same thing. So what does siddha-pranali have to do with
Srila Prabhupada's position and accomplishments? In a word: nothing.
As explained in the last text on this subject, the gostyanandi devotee
is helped by Krsna's special mercy, because Krsna is so especially
pleased by the preacher. By preaching constantly under the order of
Sri Sri Guru and Gouranga, one keeps constantly in the state of
smaranam, remembering Krsna. By constant rememberance of Krsna
one always associates with Krsna. And by association with Krsna on
the liberated platform, one receives his spiritual form as given
by Krsna.
In Srila Jiva Gosvami's Priti-sandarbha, Chapter 10, we learn how Krsna
awards eternal forms to souls who ascend to the liberated platform.
vaikunthasya bhagavato jyotiramsabhuta vaikunthalokasoharupa
ya ananta murttayah tatra varttante tasamekayasaha
muktasyaikasya murttih bhagavato kriyata iti
vaikunthasya murttiriva murttir yesamityuktah
"Situated in Vaikuntha, as part and parcel of the bodily effulgence of
the Supreme Lord, are existing unlimited forms (murtis) which appear
most beautiful. The Lord endows each and every liberated soul with one
of these forms."
Krsna is not different from His holy name. As one starts to chant, he
is liberated from material contact, and the more one is liberated from
material contact, the more his chanting engenders loving rememberance
Krsna, and the more one lovingly remembers Krsna, the more do the
qualities of Krsna manifest within that devotee (krsna bhakte krsnere
guna sakala sancari, from C.c. Madhya 22.75), including the quality of
satcidananda vigraha (spiritual form). So we should simply depend upon
our service to the holy name in the sankirtana movement for all success.
One of the main reasons for the breakdown of the Gaudiya Math after
Srila Bhaktisiddhanta Sarasvati Thakura's disappearance was the loss of
faith in this very point--that by simply by preaching the glories of the
holy name, all spiritual qualities would manifest in the disciple. You
probably know that instead of following Bhaktisiddhanta Sarasvati's
instruction to manage the institution through a committee (the forerunner
of the GBC), the leaders of the Gaudiya Math elected an acarya-guru. This
person deviated by taking to the siddha-pranali method. After he
fell down, the Gaudiya Math split up. Later on, Audolomi Maharaja, the
brother of Srila Prabhupada's sannyasa-guru Kesavaprajna Maharaja,
exchanged the saffron robes of a tridandi sannyasi for the white robes
of a bhajananandi. This again showed the same influence of the
manufactured siddha-pranali tendency, which was forbidden by
Srila Bhaktisiddhanta. For this reason, though they were brothers,
Kesavaprajna Maharaja never spoke to Audolomi Maharaja again for the
rest of his life.
So these stories just show how careful we must be to "don't to try to
add something new", as Srila Prabhupada so often warned. The siddha-
pranali method is not approved by the Founder-acarya of ISKCON, so it is
therefore quite fruitless to try to practice it, even if we think there is
a qualified Vaisnava-guru outside of ISKCON who can initiate us into
it. Srila Gaura Kisora dasa Babaji compared the siddha-pranali attempt
to a woman who goes into the maternity ward of a hospital, lays in a bed
and moans as if she's about to give birth--though she is not even pregnant.
She can "practice" all she likes, but she will never give birth that
way.
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