Following in Srila Prabhupada's Footsteps. Part 1 of 3

[Guest guest]

This is a paper Badrinarayan Prabhu has just completed entitled "Following in

Srila Prabhupada's Footsteps." It is a reply to "My Heartly Blessings," by

Narayana Maharaj via Bhudhara das.

 

 

Introduction

 

Some months ago, the followers of Srila Narayana Maharaja put out a paper

entitled "My Heartly Blessings," which makes a number of claims and places

several challenges before ISKCON. So far there has not been much response from

ISKCON. In some circles this silence has been misunderstood as agreement, or at

least as evidence of the lack of a solid reply. Now Bhudhara Prabhu has written

the following request:

 

"The writers of this paper . . . would humbly ask the writers of the GBC paper

to step forward and present their case."

 

So it now appears that it is our unavoidable duty to enter the fray. Since this

paper is a refutation, it may at times have a sharp tone. I apologize in

advance for this and humbly beg the readers for their understanding and mercy.

(In Appendix #1 I have listed some of the acerbic terms used by Bhudhara

Prabhu, lest ISKCON alone be accused of being confrontational.)

 

The purpose of this paper is simple: to point out the differences between Srila

Prabhupada's instructions, standards, practices, and mood and those of Srila

Narayana Maharaja. Why do those differences matter? The following quotation

sheds light. (The events described here took place at Stinson Beach,

California, in 1967, shortly before Srila Prabhupada returned to India to

regain his health.)

 

"Devotees worried, speculating on whether they could carry on without Swamaji.

One devotee suggested that perhaps one of Swamiji's Godbrothers should come to

America and fill in for Swamiji and, if the worst happened, take over the

leadership of the International Society for Krishna Consciousness. When the

suggestion reached Prabhupada, he considered it without immediately replying.

 

Mukunda: I was sitting alone with Swamiji in his room, and he was very grave

and silent. His eyes were closed. Then, suddenly, tears began flowing from his

eyes. And he said in a choked voice, "My spiritual master was no ordinary

spiritual master." Then he paused for some time, and wiping the tears from his

cheeks, he said in an even more choked voice, "He saved me." At that point I

began to understand the meaning of "spiritual master" and dropped all

consideration of ever replacing Swamiji.

 

After two days Prabhupada said he would not call any of his Godbrothers to come

and take care of his disciples. He said, "If this person speaks even one word

different from what I am speaking, there will be great confusion among you."

Actually, he said, the idea was an insult to the spiritual master.

 

(Srila Prabhupada-lilamrta, 3, "Only He Could Lead Them," pp. 162 and 163)

 

----------------

 

The intent of this paper is not to disparage Srila Narayana Maharaja. Its

purpose, again, is simply to point out that Srila Narayana Maharaja's path is

substantively different from the one Srila Prabhupada chalked out. While Srila

Narayana Maharaja certainly has the right to guide his followers as he sees

fit, ISKCON has a sacred duty to maintain its precious legacy, so carefully

crafted by our founder-acarya, His Divine Grace A. C. Bhaktivedanta Swami

Prabhupada. Carrying out this duty will benefit us and the many generations to

come.

 

**************************************

 

Raganuga-bhakti

 

The foremost philosophical difference between Srila Prabhupada and Srila

Narayana Maharaja concerns the means for obtaining ultimate perfection in

spiritual life. In numerous lectures and writings, Srila Narayana Maharaja has

stressed that one needs to hear intimate krsna-lila from a "rasika-bhakta" and

to learn various raganuga practices from him. He states that by such hearing

even neophytes become qualified, and that in fact such hearing is necessary for

spiritual advancement.

 

Much has been volleyed back and forth on this question, and so we see no real

need to add to the papers already written on the topic. But we should point out

that while Bhudhara Prabhu argues in his papers that Srila Narayana Maharaja

does not speak publicly on this subject, Bhudhara then adds, "But if he did in

the past, he does not speak about it so publicly now," and then closes by

saying that even if Srila Narayana Maharaja does in fact stress this topic, it

is necessary and appropriate.

 

Apart from Bhudhara Prabhu's ambiguous statements, the simple fact is that

Srila Narayana Maharaja does hold this opinion. He promoted this view to the

first ISKCON devotees who visited him, he openly advocated it in his address to

ISKCON devotees at the Kesava Matha in September 1994 and in addresses at the

Krishna-Balarama Temple and Mayapur Chandrodoya Temple before large ISKCON

audiences, and he confirmed his conviction only a few months ago during a

conversation with Bhakti Charu Maharaja in India.

 

It is not that ISKCON is uninformed about raganuga-bhakti, the propagation of

which forms one part of the dual purpose for Lord Krsna's appearing as Sri

Caitanya Mahaprabhu 500 years ago. Srila Prabhupada has fully revealed to us

this aspect of the Lord's lila in his commentated translation of the

Caitanya-caritamrta:

 

----------------

 

Caitanya-caritamrta, Adi 4.225--26:

 

TRANSLATION

Lord Sri Krsna Caitanya is the abode of rasa. He Himself tasted the sweetness

of rasa in endless ways. Thus He initiated the dharma for the Age of Kali. The

devotees of Lord Caitanya know all these truths.

 

 

PURPORT

Lord Caitanya is Sri Krsna Himself, the absolute enjoyer of the love of the

gopis. He Himself assumes the role of the gopis to taste the predominated

happiness of transcendental mellows. He appeared in that mode, but

simultaneously He propagated the religious process for this age in a most

fascinating way. Only the confidential devotees of Sri Caitanya Mahaprabhu can

understand this transcendental secret.

 

----------------

 

While recognizing and appreciating this intimate aspect of Lord Caitanya's

lila, Srila Prabhupada, in his purports and by his personal example, left no

doubt as to the method and mood by which we were to approach Lord Caitanya and

thus attain this highest perfection.

 

>From Caitanya-caritamrta, Madhya 15.162--63:

 

TRANSLATION

[Vasudeva Datta said to Lord Caitanya:] My Lord, my heart breaks to see the

sufferings of all the conditioned souls; therefore I request You to transfer

the karma of their sinful lives upon my head. My dear Lord, let me suffer

perpetually in a hellish condition, accepting all the sinful reactions of all

living entities. Please finish their diseased material life.

 

PURPORT

Actually, there cannot be any comparison to Vasudeva Datta. As the perfect

Vaisnava, he was para-duhkha-duhkhi, very much aggrieved to see others suffer.

The entire world is purified simply by the appearance of such a great devotee.

Indeed, by his transcendental presence the whole world is glorified and all

conditioned souls are also glorified. As Narottama dasa Thakura confirms,

Vasudeva Datta is the ideal devotee of Sri Caitanya Mahaprabhu.

 

----------------

 

In the Antya-lila (3.51), while describing the glories of Haridasa Thakura,

Srila Prabhupada again underlines the mood and practices of "an ideal devotee

of Sri Caitanya Mahaprabhu":

 

TRANSLATION

[Lord Caitanya said to Haridasa Thakura:] How will these yavanas be delivered?

To My great unhappiness, I do not see any way.

 

PURPORT

This verse reveals the significance of Lord Sri Caitanya's appearance as

patita-pavana, the deliverer of all the fallen souls. Srila Narottama dasa

Thakura sings, patita-pavana-hetu tava avatara: "O my Lord, You have appeared

just to deliver all the fallen souls." Mo-sama patita prabhu na paibe ara: "And

among all the fallen souls, I am the lowest." How Sri Krsna Caitanya Mahaprabhu

was always thinking about the deliverance of the fallen souls is shown by the

statement e duhkha apara ("It is My great unhappiness"). This statement

indicates that Sri Caitanya Mahaprabhu, who is the Supreme Personality of

Godhead Krsna Himself, is always very unhappy to see the fallen souls in the

material world. Therefore He Himself comes as He is, or He comes as a devotee

in the form of Sri Caitanya Mahaprabhu, to deliver love of Krsna directly to

the fallen souls. Namo maha-vadanyaya krsna-prema-pradaya te. Sri Caitanya

Mahaprabhu is so merciful that He not only gives knowledge of Krsna but by His

practical activities teaches everyone how to love Krsna (krsna-prema-pradaya

te). Those who are following in the footsteps of Sri Caitanya Mahaprabhu should

take the Lord's mission most seriously.

....

 

One who identifies himself as a follower of Sri Caitanya Mahaprabhu should feel

like Sri Caitanya Mahaprabhu, who said, iha-sabara kon mate ha-ibe nistara:

"How will all these yavanas be delivered?" Sri Caitanya Mahaprabhu was always

anxious to deliver the fallen souls because their fallen condition gave Him

great unhappiness. That is the platform on which one can propagate the mission

of Sri Caitanya Mahaprabhu.

 

----------------

 

In his purport to Srila Haridasa Thakura's response to Lord Caitanya (Cc Antya

3.52), Srila Prabhupada reveals his own ecstatic service mood, the mood members

of ISKCON aspire to emulate.

 

TRANSLATION

Haridasa Thakura replied, "My dear Lord, do not be in anxiety. Do not be

unhappy to see the condition of the yavanas in material existence."

 

PURPORT

These words of Haridasa Thakura are just befitting a devotee who has dedicated

his life and soul to the service of the Lord. When the Lord is unhappy because

of the condition of the fallen souls, the devotee consoles Him, saying, "My

dear Lord, do not be in anxiety." This is service. Everyone should adopt the

cause of Sri Caitanya Mahaprabhu to try to relieve Him from the anxiety He

feels. This is actually service to the Lord. One who tries to relieve Sri

Caitanya Mahaprabhu's anxiety for the fallen souls is certainly a most dear and

confidential devotee of the Lord.

 

----------------

 

It is in the above context that we in ISKCON understand Lord Caitanya's "inner

feelings" and read the following statement by Srila Prabhupada in his purport

to Cc Antya 1.117:

 

PURPORT

The special function of Srila Rupa Gosvami is to establish the feelings of Sri

Caitanya Mahaprabhu. These feelings are His desires that His special mercy be

spread throughout the world in this Kali-yuga.

 

prthivite ache yata nagaradi-grama

sarvatra pracara haibe mora nama

 

His desire is that all over the world everyone, in every village and every

town, know of Sri Caitanya Mahaprabhu and His sankirtana movement. These are

the inner feelings of Sri Caitanya Mahaprabhu. Sri Rupa Gosvami committed to

writing all these feelings of the Lord. Now again, by the mercy of Sri Caitanya

Mahaprabhu, the same feelings are being spread all over the world by the

servants of the Gosvamis, and devotees who are pure and simple will appreciate

this attempt.

 

----------------

 

Srila Prabhupada never intimated that the processes of devotional service he

gave us via ISKCON were only rudimentary or would need revision or elaboration

later on. Rather, he stated the opposite quite emphatically in a conversation

with a devotee on January 28, 1977:

 

PRABHUPADA: We have got everything clearly stated, that we observe these

regulative principles, chant minimum sixteen rounds, and act as far as possible

for the service of the Lord. Where is the difficulty? PRTHU-PUTRA: Maybe the

realization may not be there.

PRABHUPADA: What is that realization? This is the prescribed duty. So there is

no question of realization. You must do it.

PRTHU-PUTRA: Yes, they must and they also do it. PRABHUPADA: Then where is the

doubt? Let me go on with my duty. That's all. Why shall I be disturbed by so

many things? Let me see whether I am discharging my duties properly. That's

all.

PRTHU-PUTRA: That is what should be told to them.

PRABHUPADA: Yes, he may be very fortunate that he is dreaming [of higher

things]. "All right, keep aside. Do your duty. You are very fortunate. But

don't bother now. First of all be strong and follow." Otherwise, ei chure paka.

Stunted jackfruit. Jackfruit becomes so big, but one fruit, it is so small.

Taya eka channi sa. And it has become ripened. So it has no taste, neither it

can be used for cooking--useless. A small fruit ripened, it is useless either

for this person or that. So do your duty. Guru mukha padma vakya cittete koriya

.. . . ara na koriya. That is bhajan. As soon as he deviates--yasya prasadan na

gatih kuto 'pi. He is finished. That has happened to N. . . . It is the effect

of bad association.

 

.. . .

 

PRABHUPADA: Whatever my parents say, that's all I shall do. I shall do nothing

[else]," then he is safe. . . . And as soon as he manufactures -- finished. So

don't do this. Yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita

.. . . This is the secret of spiritual success.

 

.. . .

 

PRABHUPADA: Now, I'll say from my practical life . . . It is not pride.

Actually everyone knows that my Guru Maharaja had thousands of disciples. So

out of thousands of disciples, practically I am a little successful. That

everyone knows. Why? Because I firmly believed in the words of my guru. That's

all. There may be many other Godbrothers, maybe very learned and very advanced,

favored, whatever it may be. . . . So I think sometimes that "Why this

wonderful thing has happened to me?" So I search out. I search out only that I

cent percent believe in the words of my spiritual [master]. That's all, nothing

else. Guru-mukha-padma-vakya, cittete koriya aikya, ara na koriho mane asa.

Don't think any nonsense. Simply execute what your guru has said. That is

success.

 

----------------

 

The simple fact is that Srila Narayana Maharaja and Srila Prabhupada differ

significantly in the matter of their moods and the means needed for perfection

in devotional service.

 

While speaking to one of his BBT trustees, Srila Prabhupada quoted a verse from

Srila Visvanatha Cakravarti Thakura's "Gurv-astaka": nikunja-yuno

rati-keli-siddhyai ya yalibhir yuktir apeksaniya tatrati-daksyad

ati-vallabhasya. . . . He said that Radharani is making tasteful arrangements

for the gopis to meet Krsna. Lord Caitanya is Radha-Krsna combined, and one

aspect of His lila is to bring the conditioned souls to the lotus feet of Lord

Krsna via His sankirtana movement. Srila Prabhupada said that the esoteric

understanding of sankirtana is that we are also helping in this intimate lila

of bringing the conditioned souls to the lotus feet of the Lord, and in this

way we can become qualified to receive the highest mercy and experience the

highest tastes of bhakti-rasa.

 

Srila Prabhupada was known to suppress his ecstatic symptoms in his efforts to

push forward the mission of his spiritual master. Serving his guru's orders to

spread Krsna consciousness all over the world was what Srila Prabhupada

declared to be his path to perfection. When asked, "What if you leave your body

outside Vrindavana?", Srila Prabhupada responded by saying that it is glorious

for a fighter to leave his body on the battlefield and that he was praying "for

the benediction to fight like Arjuna, until my last breath." We can see how

Krsna perfectly arranged everything for such a surrendered soul.

 

Thus Srila Prabhupada was unique among his Godbrothers in the degree of his

attachment to the orders of his spiritual master and in fulfilling his guru's

mission.

 

Srila Prabhupada repeatedly noted that many members of the Gaudiya Matha were

unable to understand that working cooperatively within the framework of an

institution, under a governing body, was most pleasing to Srila Bhaktisiddhanta

Sarasvati Thakura and the previous acaryas. The essential maxim is yasya

prasadad bhagavat-prasado yasyaprasadan na gatih kuto 'pi. Only by pleasing

one's guru does the Supreme Lord become pleased, and only then is everything

revealed.

 

Other papers have already made the case that the sincere aspirant who

faithfully serves Srila Prabhupada by following his directions for sadhana and

working wholeheartedly to fulfill the goals of his preaching mission will

automatically come to the highest levels of realization. We do not need to add

anything to or subtract anything from the process Srila Prabhupada established

while personally present on the planet; rather, by absorbing ourselves totally

in fulfilling the mission of Sri Caitanya Mahaprabhu, we will surpass all other

processes. This unflinching faith in and surrender to the orders of one's

spiritual master is Srila Prabhupada's "secret" teaching, the key he gave us to

unlock the highest realizations and tastes.

 

**************************************

 

Tulasidasa's Rama-carita-manasa

 

Last spring (1996), during a public lecture at the Radha-ramana temple in

southern California, Srila Narayana Maharaja declared, "I do not know why

ISKCON's GBC criticizes Tulasi dasa." First, there is question about the

propriety of this comment, which was surely inflammatory, given that his

audience consisted largely of many Indians with a cultural attachment to Tulasi

dasa's book. (A number of ISKCON life members were also there.) But putting

that issue aside, the simple reply to Srila Narayana Maharaja's statement is

"because Srila Prabhupada did," as shown by the following excerpts from an

exchange of letters between Srila Narayana Maharaja and Bhakti Vaidurya Madhava

Maharaja.

 

----------------

 

Srila Narayana Maharaja:

 

"For your information, Tulasi dasaji was a Vaisnava belonging to the Ramananda

sampradaya, a branch of the Sri sampradaya."

 

"He has not expressed mayavada conclusions in any of his writings."

 

"If Srila Tulasi dasa was indeed a Mayavadi, then kindly present some concrete

evidence to support your conclusion."

 

"Although we are substantiating the authority of the Tulasi Ramayana, the

question may be asked why we don't regard it on the same level as the Gaudiya

Vaisnava literature. The reason for this is that although, according to

Vaisnava siddhanta, it is accepted as bhakti scripture in a routine sense, it

does not present a complete description of raganuga (or rupanuga) rasamayi

bhakti."

 

(Comment: In other words, Narayana Maharaja maintains that Tulasi dasa's book

is authoritative and should be accepted, although it does not contain

descriptions of the highest levels of bhakti exhibited in Krsna's

Vrndavana-lila.)

 

----------------

 

Srila Prabhupada's statements concerning Tulasi dasa's Rama-carita-manasa:

 

"Don't divert your attention in that way. The author of Rama-carita-manasa,

Gosvami Tulasi dasa, has a tint of Mayavadi philosophy. He belongs to the

Ramananda Sampradaya. They are mixed up combination of personalist and

impersonalist. Therefore, the author is not considered as pure Vaisnava."

 

"Prabhupada responded that Tulasi dasa's Ramayana was popular because there is

very little literature available in Hindi. Otherwise, he did not have a very

good opinion about it."

 

"When Jayapataka Maharaja suggested that it could be translated by a Gaudiya

Vaisnava and its philosophical errors corrected, Prabhupada dismissed it. 'Why?

Gaudiya Vaisnava has immense literature. Why should they bother with Tulasi

dasa? By reading Tulasi dasa's Rama-carita-manasa, in my experience, I have not

seen a single man come to the spiritual platform. I have not seen a single

man."

 

[Hari Sauri Prabhu's "A Transcendental Diary," Volume 4, page 205.]

 

----------------

 

"Regarding the two books you have mentioned, Sri Rama-carita-manasa by Gosvami

Tulasi dasa is not very authorized, and Ramayana is authorized . The author of

Rama-carita-manasa, Gosvami Tulasi dasa, has a tint of Mayavadi philosophy. He

belongs to the Ramananda sampradaya. They are mixed up combination of

personalists and impersonalist. Therefore, the author is not considered as pure

Vaisnava. Pure Vaisnava is free from all mental contamination of fruitive

activities and mental speculation. The pure Vaisnava is simply, purely disposed

to transcendental loving service to Krishna. The pure Vaishnava rejects

anything which has no pure idea of serving the Supreme Personality." (Letter to

Raktaka, September 6th, 1969)

 

"From your book 'Soviet Studies of India' I understand that academician Mr. A.

P. Baranikov completed a great translation, working the matter of Tulasi dasa's

'Ramayana' into Russian. Srimad-Bhagavatam is the ripe, mature fruit of the

Vedic knowledge, and Tulasi dasa's Ramayana (Rama-carita-manasa) is but a

partial representative of Srimad-Bhagavatam. The real Ramayana is Valmiki's

Ramayana." (Letter to Professor Kotovsky, June 24th, 1971)

 

"Actually, Tulasi dasa has expressed his own feelings about his devotion to

Lord Rama, and therefore he has named it Rama-carita-manasa. . . . But people

have misinterpreted; they are going on just it is Ramayana. . . . But real

Ramayana means the Ramayana composed by Valmiki Ramayana. Ramayana composed by

Maharsi Valmiki. And this is-- It is a popular notion that this is Ramayana,

but actually this book is called Rama-carita-manasa. So some of the description

of Rama are there, but not all the description. Rather there are many

differences from the original Valmiki Ramayana." (Lecture in Montreal, August

30, 1968)

 

Clearly, concerning Tulasi dasa, Srila Prabhupada directs us in one way, Srila

Narayana Maharaja in another.

 

**************************************

 

Srila Prabhupada's siksa

 

As mentioned above, when Srila Narayana Maharaja states in public "I do not

know why ISKCON criticizes Tulasi dasa," the reply is that ISKCON directs

readers away from Tulasi dasa because Srila Prabhupada does. If one is claiming

to be following and revealing Srila Prabhupada's instructions, it behooves one

to know clearly what Srila Prabhupada's teachings are.

 

Satsvarupa Maharaja, Tamal Krsna Maharaja, Giriraja Maharaja, Sivarama

Maharaja, Dhanurdhara Maharaja, and Bhurijana Prabhu all associated with Srila

Narayana Maharaja at various times over the course of several years. They all

confirm that in his lectures, personal instructions, and private readings Srila

Narayana Maharaja did not consult, quote, or read from Srila Prabhupada's

books. (It is noteworthy that all these devotees have now distanced themselves

from Srila Narayana Maharaja precisely because they have realized that his mood

and teachings differ from Srila Prabhupada's.) One could argue that the reason

he does not know why ISKCON takes certain stands is that he himself is not

fully informed of Srila Prabhupada's teachings and standards. Still, even when

he has been informed of Srila Prabhupada's position on certain topics, Srila

Narayana Maharaja has preferred to teach otherwise.

 

This is his prerogative. Srila Prabhupada comments in several places in the

Bhagavatam that even great souls may disagree. So his differing with Srila

Prabhupada is not necessarily a fault. The simple fact remains, however, that

on a number of issues Srila Prabhupada teaches one way and Srila Narayana

Maharaja another.

 

**************************************

 

Missing letters

 

Bhudhara Prabhu reports that Srila Prabhupada wrote several hundred letters to

Srila Narayana Maharaja:

 

"Srila Narayana Maharaja in good faith loaned these letters to ISKCON as his

contribution towards building the Srila Prabhupada archives and for the

official biography written by Satsvarupa Maharaja. Unfortunately they have all

been lost (perhaps burnt in a fire) while in the care of ISKCON."

 

The number of letters has often been put at "over 300." This would be far more

letters than Srila Prabhupada wrote to anyone else--any GBC member, temple

president, sannyasi, early devotee, or friend in India. It would be well over

two letters a month for the entire time Srila Prabhupada preached after

launching ISKCON in 1966. Yet none of Srila Prabhupada's secretaries can recall

writing more than one or two letters to Srila Narayana Maharaja, if any.

 

When questioned about this, some of his followers have revised the figure down

to 200 letters, or "several hundred." Even so, the same basic question remains.

 

Should it be argued that the letters were written before Srila Prabhupada came

to the West, the question then arises, "Why would such a lengthy and rich

written dialogue suddenly stop upon Srila Prabhupada's arrival in America?"

 

Concerning the statement that the letters were sent to America to provide

source material for Srila Prabhupada Lilamrta, Satsvarupa Maharaja says that

Srila Narayana Maharaja never let him know that such a treasure trove of

letters was on its way or inquired where and how to send it. Nor do Satsvarupa

Maharaja or the devotees then working at the BBT and Archives offices in Los

Angeles recollect ever receiving the letters. Nor is there any record of the

reception of such letters by the BBT or the Archives, nor of any follow-up by

Srila Narayana Maharaja inquiring whether the letters had arrived safely.

 

When Bhudhara Prabhu says above that the letters were "perhaps burnt in a

fire," he refers to a story that the letters were lost in a fire at Gita-Nagari

in the early 1980's. Pranada dasi, who was Satsvarupa Maharaja's secretary at

the time, oversaw the Gita-Nagari press and was involved in the production of

the Lilamrta. She says:

 

"I never saw these letters or heard anything about them, and if they had

arrived I would have known. We worked mainly from transcripts of personal

interviews; whatever Prabhupada letters we referenced were photocopies of

originals, and these copies were sent to us from the BBT in LA.

 

"There was a fire in the house where the Lilamrta research material was kept.

But again, the material stored there consisted of transcripts of interviews and

only copies of letters. As far as I know, there were no Prabhupada letters that

had been sent from Narayana Maharaja. When the work was completed--when all the

Lilamrta volumes were printed and the series of little red books was

done--whatever material we had was sent back to the original owners, the

individuals who gave them to us in the first place."

 

Assuming that the letters were not burned in the Gita-Nagari fire but that they

were lost in transit from India to America, it is quite surprising that no

copies were made of the originals of this most valuable transcendental

commodity before they were either entrusted by Srila Narayana Maharaja to

someone to deliver by hand or deposited into that mail system notorious the

world over for its unreliability, the Indian postal service.

 

**************************************

 

(end of part 1 of 3)