Nama-sankirtana... conclusion

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> Bhaktivinoda Thakura, Navadvipa Mahatmya, ch. 5,10,11:

>

> "'Brahma, hear these secret (antara) words, but do not reveal this openly

> in the scriptures. Taking the role of a devotee, I will taste the nectar

> of bhakti rasa and propagate the most rare process of sankirtana. I will

> make the devotees of all the previous avataras drunk with the nectar of

> Vrndavana."

 

Fantastic quote. This proves that Lord Caitanya is giving the nectar of

Vrandavana through hari-nama-sankirtana to all his devotees even those who

are devotees of His other avataras. Thanks for contributing Jan Prabhu.

[Guest guest]

In a message dated 8/1/99 12:55:08 PM Eastern Daylight Time,

Nayana-ranjana (AT) bbt (DOT) se writes:

 

<<

Fantastic quote. This proves that Lord Caitanya is giving the nectar of

Vrandavana through hari-nama-sankirtana to all his devotees even those who

are devotees of His other avataras. Thanks for contributing Jan Prabhu >>

 

 

In a message dated 8/1/99 9:06:04 AM Eastern Daylight Time, Jan.Mares (AT) bbt (DOT) se

writes:

 

<<

Essentially, the discussion between Gerald Surya and Nayana-ranjana Prabhus

is

about scriptural priority - "classical" scriptures (prasthan-traya) vs.

Gosvami grantha. As the Gosvamis expand on the classical scriptures their

conclusions take precedence in our sampradaya. >>

 

Dear Prabhus,

 

I agree for the sake of social order we would take the Gosvamis literature

over the Vedas. In fact, in ISKCON we would take Srila Prabhupada's word over

any previous acharya. A step further is we would take his books over his

letters and correspondence. And of all books, the most basic is the

Bhagavad-Gita As it is, of which the beginning (the introduction) is the

first and most basic instruction in the spiritual science.

 

However speaking strictly, the placing of the Gosvamis over the Vedas isn't

philosophically sound. The Vedas emanting from Narayana are perfect, and so

are the Gosvami's works. If anything, the Vedas are more perfect. Once Srila

Prabhupada was told that a devotee left or was upset about Srila Prabhupada's

pronouncements on the moon (Prabhupada Nectar). To this SP replied

incredulously, that although the devotee may disagree with his own (SP's)

views, "how could he doubt the authority of the sastra?" Additionally,

contrary to the above viewpoint, the Gosvamis' quoting Kurma Purana say that

everything is perfectly consistent:

 

"When contradictions are found in the Vedic scripture, it is not that one

statement is wrong. Rather, both statements should be seen in such a way that

there is no contradiction." (Laghu Bhag 5.327)

 

"Understanding the meaning of a scriptural passage without contradicting the

statements preceding and following it is called proper logic. However, one

should abandon dry logic." (Jiva Gosvami)

 

To not follow the above process in devotional service is to run the risk of

causing disturbance in society. Rupa Gosvami says this type of devotion is

"simply an unneccessary disturbance in society." Gita 7.3p

 

So according to this logic of the Gosvamis all the statements supporting

change of rasa (about Vishnu's devotees becoming Krishna's devotees) from

Navadvip Mahatmya, and Caitanya caritamrta are to be seen consistently with

Gita, SB, etc. Otherwise, Navadvipa Mahatmya, CC, Srila Prabhodhananda

Sarasvati's words and similar statements in Gaudiya literature in general are

sentimental exaggerations and "simply an unneccesary disturbance to society."

 

The resolution is that those Vaikuntha residents chosen to join Mahaprabhu

or Krishna simply come to realize that they already have spiritual forms on

Goloka. In their Vaikuntha lila-s, they were just unaware of it. Nor does

their Vaikuntha life end, after the revelation of their Goloka rasa. Only

those avatar devotees who intrinsically possess (but are unaware of their)

Goloka bodies are invited (not others) by Lord Chaitanya to join Him.

 

In this way, consistency is seen among the Gosvami texts and the Gita,

Bhagavatam, sruti, and the integrity of all the Gaudiya acharyas is

maintained and unneccesary social disturbances are avoided. The other

proposed solution of the Gaudiya's acceptance of absolute change of rasa-s is

an example of a product of dry logic, because according to the Gosvamis it is

not consistent with earlier (prasthanatrayi) and later (Intro to GitaAII)

authoritative statements.

 

Respectfully

Gerald Surya