Following in Srila Prabhupada's Footsteps. Part 2 of 3

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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.

 

 

Unfinished Work?

 

In his lecture at the Kesavaji Gaudiya Math, September 19th, 1994, Srila

Narayana Maharaja states:

 

"And I think if he was alive . . . for most one or two years more, . . . he

would [have] completed Ujjvala-nilamani, Bhakti-rasamrta-sindhu,

Vidagdha-madhava, which are necessary to know Caitanya Mahaprabhu--rasa,

rasika, and rasika sekhara. But . . . we are deprived of that . . . he could

not complete his work."

 

Srila Prabhupada also stated that his work was unfinished. However, what he

says he left undone is not what Srila Narayana Maharaja has stated. In the last

few months Srila Prabhupada was physically with us, he was asked this question

several times: "Is there anything you have left unfinished?"

 

Each time Srila Prabhupada gave a similar response: His unfinished work was

establishing varnasrama-dharma. He never once mentioned, whether in a letter,

book, lecture, or private conversation, that his unfinished work was to impart

teachings that were essential for his followers to attain ragatmika-bhakti. He

never once said that he regretted being unable to give us Ujjvala-nilamani or

other intimate Gosvami literature.

 

ISKCON agrees that the work of Srila Prabhupada is incomplete. It will remain

unfinished as long as the chanting of the Lord's name is not heard in every

town and village. It will remain incomplete until a full set of his books is

present in every house, until all the high-court judges wear tilaka, until no

one goes hungry within a ten-mile radius of our temples. The list goes on and

on.

 

The preaching work is far from complete, but the teachings and practices given

by Srila Prabhupada certainly are. This author personally sat before Srila

Prabhupada when he said, "I have given you everything. I have given you the

structure; simply go and decorate it. Actually, I have even given you the

decorations--you just have to go and hang them."

 

No doubt Srila Narayana Maharaja believes introducing "rasa, . . . rasika, and

rasika sekhara" along with the intimate books of the Gosvamis is Srila

Prabhupada's unfinished work, but Srila Prabhupada's recorded statements simply

do not support this contention.

 

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Deities' Names

 

In "My Heartly Blessings" Bhudhara Prabhu quotes Srila Narayana Maharaja as

saying:

 

"As far as the names Rukmini-Dwarkadisha are concerned, although they are bona

fide names, they are inferior in tattva to Radha-Krishna. Our goal is to serve

Radha-Krishna in Vraja and not Rukmini-Dwarkadisha in Dwaraka."

 

Bhudhara Prabhu goes on to relate the following story:

 

"When Prabhupada performed the prana-pratistha (installation) ceremony for

Rukmini-Dvarakadish in LA in 1968, he named the Deities Radha-Krsna, and then

later he went to India.

 

"When he returned, he found that one disciple had changed the name. Prabhupada

became disturbed and said, 'Krsna has a peacock feather and flute. He is the

son of Nanda Maharaj. Why have you changed the name?' The argument was given

that since the LA temple was opulent and thus attractive to many people, the

names of the Deities should reflect that opulence, . . . to which Srila

Prabhupada replied that Sri Sri Radha-Krsna are supremely opulent. Shortly

thereafter, Prabhupada again went to India, but despite his objections, the

devotees still kept the name as Rukmini-Dvarakadisha."

 

While investigating this issue, we interviewed four former Los Angeles temple

presidents (including its first one, Dayananda Prabhu), many long-time temple

residents, and several of Srila Prabhupada's personal servants, including Hari

Sauri Prabhu and Srutakirti Prabhu. Not one of them ever heard or witnessed

anything even remotely close to this tale. On the altar in 1968 were a painting

of the Panca-tattva, the Jagannatha Deities, and small brass Radha-Krsna

Deities, who were referred to as "the Radha-Krsna Deities."

 

Manjuali dasi, who for years oversaw the worship of Sri Sri

Rukmini-Dvarakadhisa, gives the following history:

 

"The large marble Deities were installed in 1971 and were initially called 'Sri

Sri Radha and Krsna.' Srila Prabhupada had named various communities (New

Vrindaban, New Jagannatha Puri, etc.), and he named the Los Angeles devotee

community 'New Dwaraka' because of the devotees' houses and apartments

surrounding the temple and because of the community's opulence. A year or so

later, when there was a spate of Deity installations and Deity namings (New

York: Sri Sri Radha-Govinda; Dallas: Sri Sri Radha-Kalacandji; Detroit: Sri Sri

Radha-Kunjabihari; Toronto: Sri Sri Radha-Gopinatha; Chicago: Sri Sri

Kishora-Kishori), Jayatirtha asked Srila Prabhupada to name the Deities in LA.

At that time Srila Prabhupada approved the name Sri Sri Rukmini-Dvarakadhisha .

.. . to harmonize with the name and mood of the community.

 

"Although I was not in the room, I also remember that when Jayatirtha asked

Srila Prabhupada if we could then call the little Radha-Krsna Deities Sri Sri

Rukmini-Dwarakanath, Srila Prabhupada approved."

 

Manjuali relates numerous times when Srila Prabhupada spoke or wrote to her

personally about the care of the Deities, always lovingly referring to Them as

Sri Sri Rukmini-Dwarakadhisa.

 

The contention that Srila Prabhupada proposed one set of names but that the

devotees argued with him for another, that they then ignored his repeated

requests, and that Srila Prabhupada finally begrudgingly acquiesced to the

desires of his neophyte disciples--such a scenario is completely incongruous

with the mood of the times. The spiritual climate in ISKCON at that time was

one of surrender: longhaired hippies were agreeing to shave up and give up

intoxication, free lovers were consenting to get married, we took it as an

article of faith that no one had landed on the moon, and sannyasis, temple

presidents, and GBCs took orders from Srila Prabhupada like small children.

 

The fact is that Srila Prabhupada, far from disapproving of the names

Rukmini-Dwarakadhisa, repeatedly used them in his letters and feelingly calling

out to "Dvarakadisha" in love. (See Appendix #2.)

 

Regarding the Deities in New Delhi, Bhudhara Prabhu states:

 

"According to Srila Narayana Maharaja, Prabhupada never intended the Delhi

Deities to be called Radha-Partha-sarathi. In the early 70's when Srila

Narayana Maharaja heard Their name, he asked Srila Prabhupada why he had done

that. Prabhupada answered that he had never given Them such a name, as that

would have been a contradiction to his own books."

 

And yet when Bhakti Charu Maharaja questioned Srila Narayana Maharaja on this

topic only a few months ago, he responded:

 

"Yes, I said that I could never understand why Swami Maharaja gave the name

Radha-Parthasarathi. Radharani's Krsna is Vrajendrananda's Krsna. Parthasarathi

is Dvarakadhisa Krsna--Vasudeva Krsna. Vrajendranandana . . . Krsna never

leaves Vrindavana, and Srimati Radharani does not go to anyone else. However, I

also said that there must be some reason why Swami Maharaja gave that name."

 

On the one hand Srila Narayana Maharaja relates how Srila Prabhupada told him

personally that he never gave the name Radha-Parthasarathi, and on the other

Srila Narayana Maharaja later relates how, while he cannot understand why Srila

Prabhupada gave Them the name, he accepts that there must be some legitimate

reason why he did so.

 

Leaving it to others to reconcile these two versions, we have the following

narration from Hari Sauri Prabhu:

 

"In 1976 in Nellore, Srila Prabhupada was directly questioned by Acyutananda on

this question. Acyutananda asked, 'At our New Delhi center the Deities are

called Sri Sri Radha-Partha-sarathi. Since Partha-sarathi means "the chariot

driver of Arjuna," how can Radharani, who is present only in Vrndavana-lila, be

included when Krsna is in that role?'

 

"Prabhupada answered, 'When Krsna is Partha-sarathi, Radha is out of Him? Does

it mean? Radha-krsna-pranaya-vikrtir hladini-saktir. When He is fighting, the

ahladini-sakti is there. It is not manifest."

 

This exchange calls to mind Srila Prabhupada's installation of Sri Sri

Krsna-Balarama as the central Deities of his Vrndavana temple in 1975. The

whispers from various Gaudiya Matha circles were that Srila Prabhupada was

revealing that he was "only" on the level of sakhya (friendship) or vatsalya

(parental affection). Therefore he did not place Radha-Krsna as the central

Deity.

 

To all this, Srila Prabhupada laughed and replied that since the temple was

situated at Ramana Reti, where Krsna and Balarama play with Their cowherd

boyfriends in the pleasing sands, and since there were already so many

Radha-Krsna temples in Vrindavana, Srila Prabhupada's preaching strategy was to

install Krsna-Balarama as something unique, to attract the general public to

our temple.

 

Another reason Srila Prabhupada installed Sri Sri Krsna-Balarama in Vrndavana

was to establish the identity of Sri Sri Gaura-Nitai. Since everyone in

Vrndavana knows Krsna and Balarama but many do not know Lord Caitanya and Lord

Nityananda, and since the proper worship of Radha-Krsna depends on establishing

a relationship with Guru-Gauranga and Gaura-Nitai (see Cc Adi 7.17, 8.31, and

Madhya 16.281, purports), installing Sri Sri Krsna-Balarama helps lead to the

understanding that in the present age They come as Gaura-Nitai and must be

approached first by one who aspires to worship Radha-Krsna.

 

Even advanced souls cannot always fathom the ways of an empowered world

preacher like Srila Prabhupada. ISKCON's conclusion, therefore, is that rather

than doubt what Srila Prabhupada gave us or try to change it to fit our

understanding, our safest course is to remain his surrendered followers by

simply accepting with full confidence that the path he has marked out is

complete, perfect, and sublime and will lead us to the highest goal.

 

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Vrndavana Encounter

 

In "My Heartly Blessings," Bhudhara Prabhu describes the following scene from

Srila Prabhupada's final days with us, in his bedroom in Vrndavana. He cites

the Lilamrta, vol.6, pages 399--401 as the reference.

 

"Prabhupada then requested Srila Narayana Maharaja to bring up his disciples in

Krsna Consciousness after his departure. He told Maharaja that his disciples

knew some things, but that there are so many things they do not know, and so he

asked Srila Narayana Maharaja to guide them. At the same meeting Maharaja

offered, 'You are my guru and I will follow your instructions until my last

breath.'"

 

Since the reference is the Lilamrta, we inquired about this incident from

Satsvarupa Maharaja. His reply, written on January 23, 1997, follows:

 

"You have written me about some description in Prabhupada-lilamrta and a quote

from a paper written by the followers of Srila Narayana Maharaja. The quote

from the followers claims that it comes from Prabhupada-lilamrta. But it does

not come from Prabhupada-lilamrta. The only part that is in the Lilamrta is

Srila Narayana Maharaja saying 'Whatever instructions you give me, I will

follow them with absolute sincerity. I consider you my guru.'

 

"This question has come up before. I remember in 1993 I heard (but did not see)

that Srila Narayana Maharaja made a video in which he said that Prabhupada

spoke to him this sort of instruction and that it was tape-recorded. Some

devotees came to me and asked, 'What about the tape recording?' I had no such

tape recording. In the Lilamrta I worked with tapes that were made in Srila

Prabhupada's room. I did not see anything there about Srila Prabhupada telling

Maharaja that his disciples knew some things but there were many things they

did not know and so Srila Narayana Maharaja should guide us. Yes, my

understanding was the same as what you mentioned--that Prabhupada asked us to

consult Narayana Maharaja and also Sridhara Maharaja for details about how to

observe the samadhi function.

 

"Of course, I cannot say that such a conversation did not take place. All I can

say is that I did not find any of it on the tapes that I used to create the

Prabhupada Lilamrta (talks in Hindi or Bengali were also translated for my

use).

 

"I think it will have to go down in history as something Srila Narayana

Maharaja says that Prabhupada said to him, but there is no other record of it

in anyone's tape recordings or diary."

 

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

 

"My Heartly Blessings" cites a specific time and place, referring to a

conversation described on pages 399 to 401 of the Lilamrta. It so happens that

at the time, Tamal Krsna Maharaja made an exact transcription of this entire

conversation in his diary. The Bengali portions were translated by Bhakti Charu

Maharaja.

 

In a recent interview, Tamal Krsna Maharaja read his transcription of the

entire conversation aloud. Srila Prabhupada asks Narayana Maharaja to encourage

the ISKCON devotees not to fight with each other, he asks everyone to cooperate

for the sake of preaching, he asks that any offenses he may have committed be

forgiven, and he asks Narayana Maharaja to please help with the details of his

samadhi ceremony. But there is no record of Srila Prabhupada saying to Srila

Narayana Maharaja, "My disciples know some things, but there are so many things

they do not know, and so you please guide them."

 

In all fairness to Srila Narayana Maharaja, Srila Prabhupada may have once said

informally or in passing (and thus the comment was missed by others), "Please

help them," or something to that effect. Out of kindness, humility, and in the

mood of closing the final chapter, Srila Prabhupada said so many encouraging

words in those last days, even to the point of begging all of his Godbrothers

for forgiveness.

 

In the ultimate issue, however, what matters is not so much what Srila

Prabhupada may or may not have said to Srila Narayana Maharaja, but what Srila

Prabhupada said to us, his disciples. And there is no record of him ever

instructing the members of ISKCON to take direction from Srila Narayana

Maharaja, other than to seek his advice concerning the details of performing

Srila Prabhupada's samadhi ceremony.

 

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Early Days

 

The followers of Srila Narayana Maharaja paint a picture of him being integral

to Srila Prabhupada's taking sannyasa and coming to the West. Since he is a

disciple of Srila Prabhupada's Godbrother Srila Bhaktiprajnana Kesava Maharaja,

Srila Prabhupada had the affectionate relationship with Srila Narayana Maharaja

of a Goduncle to a Godnephew. And since Srila Prabhupada visited and at times

resided in Srila Kesava Maharaja's mathas in Mathura and Navadvip, he and Srila

Narayana Maharaja had a number of personal dealings. Later on, when Srila

Prabhupada resided in Vrndavana, Srila Narayana Maharaja would occasionally

visit him. Srila Narayana Maharaja has often stated that he regards Srila

Prabhupada as his siksa guru.

 

After reading Bhudhara Prabhu's presentation, one is reminded of another paper,

put out some years ago by the followers of Srila Sridhara Maharaja. In it they

stitch together a picture of Sridhara Maharaja all but launching Srila

Prabhupada to America: "Srila Prabhupada was the arrow, Srila Sridhara Maharaja

the bow."

 

Not according to Srila Prabhupada himself. Concerning Srila Prabhupada's taking

sannyasa, he credits his own spiritual master, first in writing and then in

dreams, as the motivating force. And He credits Srila Kesava Maharaja with

confirming that instruction and encouraging Srila Prabhupada to follow it. In

October 1968, on the occasion of Srila Kesava Maharaja's disappearance, Srila

Prabhupada spoke on this topic in Seattle. In that lecture he begins by

describing how Srila Kesava Maharaja urged him to take sannyasa. Then Srila

Prabhupada emotionally describes how actually his guru (Srila Bhaktisiddhanta

Sarasvati) acted through Srila Kesava Maharaja.

 

As for coming to the West, Srila Prabhupada would always say "I came

single-handed." Save and except for the words of his spiritual master, Srila

Bhaktisiddhanta Sarasvati Thakura, and the order of Lord Caitanya, Srila

Prabhupada came alone.

 

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Initiations

 

As stated in the introduction, the main purpose of this paper is to spell out

the differences between the teachings of Srila Prabhupada and those of Srila

Narayana Maharaja. One of those differences has to do with the process of

initiation.

 

Both Sivarama Maharaja and Bhakti Charu Maharaja assert that Srila Narayana

Maharaja teaches that the guru, even when he gives diksa, does not take the

disciple's karma. When asked about this, Srila Narayana Maharaja told Bhakti

Charu Maharaja, "There is no sastric reference for this." In support of the

idea that the guru accepts the disciple's karma, Bhakti Charu Maharaja cites

Hari-bhakti-vilasa 1.77, which clearly states that the guru takes the sinful

reactions of the disciple:

 

 

 

 

rajni camatyaja dosah

patni-papam sva-bhartari

tatha sisyarjitam papam

guruh prapnoti niscitam

 

"Just as a king accepts the faults of his minister and a husband the sins of

his wife, similarly a spiritual master receives the sins of his disciples."

 

Sivarama Maharaja relates that when he questioned Srila Narayana Maharaja about

this several years ago, pointing out Srila Prabhupada's many clear statements

that the guru does in fact accept the disciple's karma, Srila Narayana Maharaja

responded, "This was simply a preaching device. Prabhupada was just trying to

scare you into following strictly."

 

Another controversy concerns whether Srila Narayana Maharaja has re-initiated

disciples of ISKCON gurus in good standing.

 

Bhudhara prabhu writes:

 

"There is no truth to the rumor that Srila Narayana Maharaja 're-initiates'

anyone; nor can any cases be publicly put forth that substantiate this claim.

Srila Narayana Maharaja has stated publicly and privately that he is not

interested in re-initiating anyone. To his knowledge he has not re-initiated

anyone who has been initiated by an ISKCON guru in good standing, neither has

he given first or second initiation to anyone in this situation"

 

In another section Bhudhara Prabhu quotes Srila Narayana Maharaja:

 

"The writer questioned Srila Narayana Maharaja on this topic, and he restated

his assertion that he has not, and will never, initiate devotees of existing

gurus."

 

What follows is but a partial list of devotees who were initiated by ISKCON

gurus in good standing but who have rejected their ISKCON guru and instead

taken shelter of Srila Narayana Maharaja. We emphasize that several of these

devotees have personally informed their ISKCON guru that they have left him and

have clearly stated that they have now taken re-initiation from Srila Narayana

Maharaja.

 

Parasurama dasa/ Gopal Krsna Maharaja

Vicitra Vasini devi dasi/ Jayapataka Swami

Navadvipa dasa/ Satsvarupa Maharaja

Santi dasi / Harikesa Swami

Parasara Muni dasa/ Gopal Krsna Maharaja

Ramacandra dasa / Gopal Krsna Maharaja

Pavana dasa/ Gopal Krsna Maharaja

Narmada dasi/ Satsvarupa Maharaja

Abhaya Mudra dasi/ Indradyumna Maharaja

Janaki dasi/ Prahladananda Maharaja

Jagannatha Krsna dasa/Satsvarupa Maharaja

Radhastami dasa/ Tamal Krsna Maharaja

Ayodhyapati dasa/ Krsna das Swami

 

Even if this list is challenged on the basis that there was no fire yajna, when

we study the pertinent statements in "My Heartly Blessings," a clear pattern

emerges.

 

Bhudhara Prabhu writes: "Much has been made of the Brijabasi nicknames that

Srila Narayana Maharaja uses for a few devotees with whom he has had

long-standing relationships."

 

Translation: Narayana Maharaja has changed devotees' names.

 

Bhudhara Prabhu writes: "That many devotees who are not his disciples address

him as 'Gurudeva' is nothing to be alarmed about."

 

Translation: There are devotees initiated by ISKCON gurus in good standing who,

having given up the instructions and shelter of their ISKCON guru, now address

Srila Narayan Maharaja as "Gurudeva" and see him as their primary spiritual

master.

 

Bhudhara Prabhu writes: "Sometimes, when asked, he has chanted on the beads. .

.. . But this is merely to sanctify them so that the devotee's attention to japa

will be increased."

 

Translation: Narayana Maharaja has chanted on the beads of devotees initiated

by ISKCON gurus in good standing.

 

Bhudhara Prabhu writes: "In giving siksha to ISKCON devotees, Srila Narayana

Maharaja has sometimes explained the meaning of the maha-mantra or the Gayatri

mantra. . . . This been done in a supportive mood, and cannot in any way be

called initiation."

 

Translation: He has spoken the Gayatri mantra into the ear of devotees

initiated by ISKCON gurus in good standing.

 

If Narayana Maharaja changes the name, chants on the beads, gives the mantra,

and takes up the role of instructing spiritual master, eclipsing the original

ISKCON guru--in other words, if he performs all the elements of diksa except

the lighting of the sacrificial fire, is it not re-initiation in all but name

only?

 

(It should be noted that there were times when Srila Prabhupada himself did not

hold a fire yajna for initiations.)

 

Aside from the question of whether or not Narayana Maharaja performed all the

details of diksa, the undeniable fact is that a number of devotees who were

initiated by ISKCON gurus who are at present in good standing have rejected

their ISKCON guru and taken shelter of Srila Narayana Maharaja. And they have

been encouraged in that process. Even if one argues that the relationship

between Srila Narayana Maharaja and these devotees is just a siksha

relationship, it has been entered into without the sanction and blessings of

the initiating spiritual master. Rather, these devotees have taken shelter of

Narayana Maharaja over their diksa gurus' strong objections.

 

One rationale Narayana Maharaja gives for these re-initiations--and another of

his philosophical differences with Srila Prabhupada--is that harinama-diksa is

not real initiation. In his recent meeting with Bhakti Charu Maharaja, Srila

Narayana Maharaja said, "This is not really initiation. I am just encouraging

them. Real initiation begins with Gayatri."

 

Sivarama Swami and B. B. Govinda Maharaja have commented that they are certain

Srila Narayana Maharaja knows Srila Prabhupada taught that first initiation is

"real." They are also sure Srila Narayana Maharaja understands that devotees

who have been associated with ISKCON and are now with him see it as such.

 

 

In addition, Srila Narayana Maharaja's standards for initiation differ from

Srila Prabhupada's.

 

On the one hand, Bhudhara Prabhu writes:

 

"It is false to claim that NM initiates indiscriminately. Generally he follows

the same guidelines as ISKCON."

 

Yet on the other hand, the following reports have come in:

 

"As far as hari-nama diksa, we have seen that Narayana Maharaja gives first

initiation very freely. People just come to him on some auspicious day like

Gaura Purnima, he makes a little inquiry as to whether they are vegetarian,

whether they are teetotalers, whether they chant Hare Krsna. He chants on their

beads, gives them neck beads, gives them a picture, and I suppose gives them a

name. With devotees from ISKCON he may be more strict, but with congregational

devotees he is definitely very liberal." (Prahladananda Maharaja)

 

"In Holland, where Brahma-rata dasa solicited many congregational members to

see Narayana Maharaja, there were seventeen initiations, a number after the

initiates had come for only one or two days. Some of these persons didn't

realize the significance of their actions, and many don't follow the four

regulative principles." (Suhotra Swami)

 

"In Leicester, I learned from the temple president that Narayana Maharaja

planned to initiate two congregational members who were completely unqualified.

I faxed Narayana Maharaja and asked him to desist. When the temple president

delivered the letter, Narayana Maharaja replied, 'We do not want to create

trouble with ISKCON,' from which I inferred that he would respect my request.

Then he said, 'But giving a name and mala I do for children,' and consequently

he went down and did the initiation anyway." (Sivarama Swami)

 

How can we square these accounts with Bhudhara Prabhu's comments?

 

>From "My Heartly Blessings": "The standards that Srila Narayana Maharaja sets

for initiation are more stringent than those which are normally demanded in

ISKCON. His official request to brahminically initiated devotees is that they

chant a minimum of thirty-two rounds of japa mala a day."

 

The operative phrase here is "brahminically initiated devotees." Since Srila

Narayana Maharaja feels harinama-diksa is not a real initiation, he gives it

liberally, while he maintains a stricter standard for brahmana initiation,

which he considers the real initiation.

 

Certainly Srila Narayana Maharaja is free to set whatever criteria he deems

appropriate for his own preaching work. We in ISKCON, however, are obliged to

respect the standard set by Srila Prabhupada.

 

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(end of part 2 of 3)