realist Posted August 11, 2008 Report Share Posted August 11, 2008 <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j> Narayan Maharaj, the Lord Narayan of the Vaikuntha planets and the mahat tattva Then he remembered Narayan Maharaj, the Lord Narayan of Vaikuntha, the beautiful 4 armed Narayan and expansion of Lord Krsna and told the following pastime of Srila Prabhupada </TD></TR></TBODY></TABLE> Narayan Kavach <CENTER><!--mstheme--><TABLE borderColorDark=#000000 width="44%" borderColorLight=#999933 border=1><TBODY><TR><TD width="100%"><!--mstheme--> <!--mstheme--> </TD></TR><TR><TD width="100%"><!--mstheme--> Lord Krishna showing Arjun His expansion, who created the maha tattva, Lord Narayan </TD></TR></TBODY></TABLE></CENTER> By Ravindra Svarupa Prabhu - "Prabhupada had confidently predicted an imminent nuclear war between the USSR and the USA. It did not happen. Prabhupada was asked why. He responded: Krishna had changed his mind. Until I heard about Prabhupada’s statement, I had never even entertained the notion of God’s changing his mind. But prompted to think about it, how could I deny the possibility? Of course, I had, for some time, acknowledged that the Absolute Truth is a person. Shrimad Bhagavatam reports that those who have seen that ultimate source of all energies know it as undifferentiated illimitable spiritual light (brahman), as the all-knowing guiding Self within all selves (paramatman), and as the transcendent enjoying Self endowed with spiritual senses, that is to say, a person (bhagavan). That unique individual is, in Prabhupada’s phrase, “The Supreme Personality of Godhead.” If the Absolute, the source of everything, is a person, then the uncountable sentient beings in the world, gifted with senses, derive their own personhood from the divine prototype. We are, as Prabhupada says, “small samples of God.” This implies that we can understand God by studying ourselves, for whatever we posses in small measure God possesses in full. And so: if we can change our minds, then Krishna can also. Our freedom is tiny, for we are encaged by material nature. God’s freedom is unlimited, for he controls material nature. Of course he can change his mind—and act on it without restraint". contiued at - Iskcon Universe Quote Link to comment Share on other sites More sharing options...
Vigraha Posted August 16, 2008 Report Share Posted August 16, 2008 http://www.matchlessgifts.org.uk/galleryharinm2.html A Letter to my Friends BY: PARASURAMA DASA Jun 26, UK (SUN) — In 1996, my two daughters returned home from a devotee’s house and asked me the question, “Did Srila Prabhupada only teach the baby stuff?” They were young then, but still had not been spared the insinuating remarks that Srila Prabhupada, his books, teachings, life example, and of course all those who followed him, were somehow insufficient; that they now required to be further complemented by additional spiritual guidance from a more knowledgeable person who had now appeared on the horizon. Back then, I felt obliged to write something to defend the good name of our founder-acarya. I again feel its time to put pen to paper. There has been a marked increase lately in the bullying tactics of the followers of Narayana Maharaja. Under the banner of ‘one love,’ and ‘one family’, Narayana Maharaja’s followers disrupted our Hari Nama party in London last month. Our Saturday night chanting in the West End was led by Ratanavali Dasi, a young woman who was left feeling insulted and intimidated when dozens of Narayana Maharaja’s followers surrounded her, rudely stopping her singing. And again last Saturday we were targeted. Love has foundations in respect and free will, not in bullying and sloganeering. Several of my devotee friends have recently asked me my view on other Gaudiya Vaisnava organisations and their leading preachers who visit this country and initiate disciples. Sometimes they are confused because at first it appears that these preachers are offering the same message and type of instruction that Srila Prabhupada gave. Sometimes it is even mentioned to them that Prabhupada gave the ‘ABC’ of Krishna Consciousness for the beginnings of his mission and now these other preachers are here to give us more advanced knowledge that will complete our understanding of Krishna. My response is to direct my friends to Srila Prabhupada's very clear instructions. They are usually quite surprised to read how relevant Prabhupada’s words are for the very questions that now exercise them. It is perhaps a sad fact, but many people who already claim to follow Srila Prabhupada have only ever read small portions of the Srimad Bhagavatam and have never read Caitanya Caritamrita at all. It is no wonder, then, that their understanding of Srila Prabhupada's emphasis on various subtle issues is extremely vague. Srila Prabhupada taught the process of how we could all revive our dormant loving relationship with Radha and Krishna and he did so in just such a way as to moderate the human tendency towards extremism both in thought and practice. Every few years or so within the Hare Krishna movement there are a minority of individuals who tend to swing towards philosophical extremes of one sort or another. It’s more a human phenomenon than something that can be attributed to a divine origin. But it happens, and we have to deal with it through careful discussion. Correspondingly, it becomes necessary to re-present Srila Prabhupada's instructions on various issues in order to restore balance. Now is one such time. To give everyone access to what I personally consider to be essential reading, I have reproduced here extracts from books, discourses, letters and conversations; all of which make Srila Prabhupada's sense of caution in devotional life abundantly clear. His words are just as relevant today as when he first wrote them, since he speaks of subjects that never become dated. Unfortunately, the human tendency to deviate from the clear path of spiritual life is also something that occurs right throughout history, in surprisingly similar ways, and so he writes about these things too. Srila Prabhupada’s comments on philosophical misunderstandings within Vaishnavism, spiritual weakness, and obstacles along the spiritual path, although spoken many years ago about situations in India, or in the lives of his young western followers, are completely relevant and timely today. Although I offer my obeisances at the feet of all Vaisnavas, I feel it most important that the truth is heard by all, no matter if it is unpalatable. An international mission for Vaisnavism is a unique achievement in the history of world religion. It is not a fluke that happened by chance or an accident. Srila Prabhupada's success was the result of a very deliberate and carefully balanced presentation of spiritual instructions. He has proven his credibility in that monumental achievement while others have yet to do anything even remotely comparable. Common sense therefore suggests that all other Vaisnava preachers are to be assessed by how much their emphasis, mood, and strategy compares with that of the world-teacher, Srila Prabhupada. I hope the following will allow the reader to understand our founder-acarya and his purposes better. I have grouped the following excerpts together under headings that indicate facts that the quotes illustrate. For directness and clarity, these are the main points I hold to be important: 1. That Narayana Maharaja's emphasis and basic message differs greatly from that of Srila Prabhupada and indirectly fosters a tendency towards cheap sentimentality in the name of devotion (sahajiya-ism). 2. That in an effort to promote his own convictions, Narayana Maharaja has, at first inadvertently, and more recently quite openly, minimised the position of Srila Prabhupada. 3. That in his preaching, and as a direct result of the above, Narayana Maharaja has countered several of Srila Prabhupada's important preaching points and criticised several of his decisions. 4. That, even through this may not have been his original intention, Narayana Maharaja's preaching almost exclusively to ISKCON devotees and temples and congregational groups, unnecessary constitutes an unwarranted and unhelpful interference in the work of the ISKCON movement. 5. That Narayana Maharaja has gone from being a spiritual supporter and friend of ISKCON some years ago, with an avowed intention not to initiate anyone affiliated with ISKCON, to a stage where he is openly declaring his animosity to his close followers, and in his bid to become the successor to Srila Prabhupada, indiscriminately offering initiation to even new congregational members whom he hardly knows. This he does without any consultation with any ISKCON authority. 1. Sahajaya-ism Narayana Maharaja's singular emphasis upon raganuga-sadhana, a type of devotional practise reserved for those who have already reached a high level of bhakti, is directly opposed to the instructions given by Srila Prabhupada, who warns that such an emphasis will result in sahajiya-ism. Narayana Maharaja's talks in Vrindavan present a study in contrast. He gives extended discourses about the confidential pastimes of Radha Krishna and the gopis. Such talks are given to anyone who may be present, including the newcomers. Did Prabhupada ever dwell on these topics at length or make them the basis of his preaching? Quite the contrary, Prabhupada stressed the fact that Lord Caitanya Himself would discuss such subjects only behind closed doors and only with one or two of His most advanced followers. Yet it is not uncommon to hear even newly initiated followers of Narayana Maharaja speaking freely on these topics. How can we expect them to do otherwise, given the example set by their guru? One may ask: 'If devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn't Krishna-katha pure and purifying?' Srila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble material exchanges between boys and girls, one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked. He says: "When one is liberated and hears of Lord Krishna's and Radha's loving affairs, he is not inclined to have lusty desires. One mundane rogue once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practising the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna lila. Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Caitanya-Caritamrita, Madhya 8.255, purport) Srila Prabhupada has encouraged all of us to hope that, in spite of our present disqualifications, we will one day be worthy of being called 'Rupanugas', genuine followers of Srila Rupa Goswami and Srila Raghunatha Das Goswami, amongst the earliest followers of Caitanya Mahaprabhu and the leaders of the earliest Gaudiya-Vaishnava community. Narayana Maharaja not only says that to be a real Rupanuga, one must be in madhurya-bhava, the sentiment of Lord Krishna’s consorts, but he also teaches that one must have the guidance of a 'rasika Vaisnava' to cultivate that state of bhava. This formula for becoming a follower of Sri Rupa and Sri Raghunatha, as given by Narayana Maharaja, contains two main ingredients: One must be situated in madhurya-bhava, and one must have the association of a rasika Vaisnava. In the first place, Srila Prabhupada would not have devotees spend time contemplating such matters as their rasa with Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Srila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Sri Rupa and Sri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Sri Caitanya Mahaprabhu and Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Srila Prabhupada. By associating with Narayana Maharaja, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana. There is another notable difference between the presentation of Narayana Maharaja and that of Srila Prabhupada. Narayana Maharaja hints at his spiritual identity in relationship with Krishna. He says that to be in the line of Sri Rupa and Sri Raghunatha, one must be situated in madhurya-bhava. Narayana Maharaja has commissioned a set of paintings, one of which depicts Radha and Krishna together in a grove. Each of four companion paintings depicts an attendant manjari. Narayana Maharaja's followers meditate upon him as one of these manjari maidservants - a copy of the painting that is supposed to picture Narayana Maharaja's manjari form is seen on their altars - and they cultivate their desire to join him in a similar mood. Furthermore, Narayana Maharaja has publicly announced his opinion that Srila Prabhupada is also a paliya dasi (maidservant) of Srimati Radhika. There is an implication here that Prabhupada's followers can qualify to serve their own guru in his eternal form only if they are trained by a proper guide (such as Narayana Maharaja). This issue brings to light two fundamental differences. The first, as we have seen, is that Narayana Maharaja hints at his relationship with Krishna, something Srila Prabhupada never did. The second is that Narayana Maharaja stresses that only one situated in madhurya-bhava can ultimately be considered a true follower of Sri Rupa and Sri Raghunatha. Prabhupada, on the other hand, emphasises that anyone who gives his life to Sri Caitanya Mahaprabhu's mission is a follower of Sri Rupa and Sri Raghunatha, regardless of his rasa. The more we take pains to avoid offences in chanting and the more we become energetic in broadcasting Krishna's message everywhere, the more we become eligible for higher development in spontaneous devotion. As Srila Prabhupada said, 'The way to develop the gopis' love for Krishna is to spread Krishna consciousness all over the world'. What is the mood of the gopis? They were prepared to do anything, sacrifice anything, to please Krishna. Since Krishna is most pleased when His devotee is pleased, we should therefore work selflessly to please Krishna's dear devotee and representative - Srila Prabhupada. Since Krishna and Srila Prabhupada are especially satisfied by preaching, we should preach selflessly and tirelessly as Srila Prabhupada himself did. Srila Prabhupada said on June 23, 1976, "First of all try to rectify it, and then talk of svarupa (one’s eternal identity) Where is your svarupa ? Simply wasting time. A man is diseased, he's thinking, "When I shall be cured I shall eat, go to this hotel, I shall eat like this". First of all cure, and then talk of eating this and that. Svarupa , when you are cured, that is svarupa . So long you are not cured, what is the use of talking svarupa ? First business is cure yourself. Anartha-nivrtti, that is anartha-nivrtti. Then svarupa will come". The issue is not whether one can go outside ISKCON for siksa - spiritual instructions - or not. The issue is whether one can go for siksa to a person who quite blatantly speaks differently from Srila Prabhupada. He expressed concern that: "If they say one thing different, that will create havoc". Srila Prabhupada was not sectarian. If he thought any of his godbrothers - those initiated by the same guru - or other Gaudiya Math sannyasis were more qualified than his disciples, he would have gladly appointed them as acaryas in ISKCON. The differences that set Narayana Maharaja apart from Srila Prabhupada are so significant and bear such far-reaching implications as to make it impossible for sincere and faithful followers of Srila Prabhupada to intimately associate with him. What does Rupa Goswami say? In the Nectar of Devotion, Chapter 16, the following statements sound almost like a forecast of the present problem: "Spontaneous love of Krishna as exhibited by the Vrishnis and the denizens of Vrindavana is eternally existing in them. In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage". What does Bhaktivinode Thakur say? “Rasa is not a part of sadhana. Therefore if somebody says: ‘Come, I will teach you rasa’, then it will be his wickedness or foolishness. Rasa is not the subject of knowledge but of taste. Srila Bhaktivinoda became extremely grave and he answered; "It is not helpful for a conditioned soul to meditate upon the asta kaliya lila (the eight daily pastimes) of Sri Sri Radha Krishna because one who is unqualified will commit aparadhas". According to Srila Bhaktivinoda Thakur there are two features of Lord Caitanya's personality. Audarya and Madhurya. Preaching is Audarya (magnanimity) and Raga Marga is Madhurya (conjugal feelings). No one can relish Madhurya without Audarya. This point is very well described in Sri Navadvip Dham Mahatmya in Chapter 18. Lord Nityananda tells Srila Jiva Goswami: "One who is qualified in madhurya-rasa worships Gauranga in the form of Radha and Krishna. As Radha and Krishna have combined in one form as my Gauranga Raya, Their pastimes do not appear to be manifest in His form. When the worship of Gauranga in dasya-rasa reaches full maturity in the heart of the living entity, madhurya-rasa naturally develops in his heart. At that time one's worship of Gaurahari qualifies him to worship Radha and Krishna in Vrindavan". Worship of Gauranga in dasya rasa is preaching. We are not advised to imitate Gauranga's internal feelings but we are advised to serve Him in dasya. This will qualify us for Madhurya rasa. Quote Link to comment Share on other sites More sharing options...
Vigraha Posted August 16, 2008 Report Share Posted August 16, 2008 2. Minimises Srila Prabhupada The following comes from a talk by Narayana Maharaja: "A preacher is only a devotee of Maha Vishnu not Lord Caitanya. So I want to say that (if) your Prabhupada has given these things...only these things... and not beyond these things, then he was only the servant of Maha Vishnu, not of Krishna. A strange (wonderful) thing...fact...but from them who are ignorant. But those who are wise and have done initiation from any rasika Vaisnava, bhava bhakta of Caitanya Mahaprabhu, who like Raya Ramananda, like Svarupa Damodara, like Rupa Goswami, like Raghunatha Goswami, and their generations up to Visvanatha Chakravati Thakura, Bhaktivinoda Thakura, and Srila Bhaktisiddhanta Prabhupada and my Gurudeva .. (Note: Srila Prabhupada's name is conspicuous by its omission). Those who have given their heart to them and have realised anything... very little... they can realise these things." Srila Prabhupada often warned that there is a class of Vaishnava who consider preaching to be indicative of a lower stage of devotion: Prabhupada: "Vrindavan, there are so many dangers. All these babajis they are...'Oh, I am not going out of Vrindavana'. But he has got connection with so many women. So what is the use? Have you experience of this? He is attached to women and doing all sinful activities in Vrindavana. This is going on, manufacturing bidi, smoking bidi, in the dress of Rupa Gosvami, loincloth, big tilak, kanthi, and what is he doing? Bidi-making. Have you seen? Prithu-putra: I have seen some of them doing this,...Prabhupada: Not all of them. But they are also claiming they are on the stage of Rupa Goswami. We are preaching - we are lower stage. That is their opinion. We are preaching all over the world, we are in the lower stage. And because he has imitated the dress of Rupa Goswami - he is higher. This is going on. (Conversation, 28 January, 1977). Neophytes cannot appreciate preaching. This is why Srila Prabhupada says in Upadeshamrita - The Nectar of Instruction - on page 64: "Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the maha-bhagavata to their platform. We experience such difficulty in propagating this Krishna consciousness all over the world. Unfortunately we are surrounded by neophyte godbrothers who do not appreciate the extraordinary activities of spreading Krishna Consciousness all over the world. They simply try to bring us to their platform, and they try to criticise us in every respect. We very much regret their naive activities and poor fund of knowledge. An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna Consciousness movement all over the world". An ISKCON Sannyasi went to one of the Goswami temples in Vrindavan and he was chanting nicely in front of the deities when the pujari told him: 'In this life you keep preaching and in your next life you will be born in Vrindavana". When Srila Prabhupada heard this he told the sannyasi: "You should have told him that you are doing this puja very nicely, keep doing it and in your next life you will become a great preacher in ISKCON". 3. Critical of Srila Prabhupada's decisions and philosophy Although Narayana Maharaja glorifies Srila Prabhupada, it is the type of glorification that simultaneously manages to include explicit criticism. He routinely makes comments about Srila Prabhupada’s teachings and decisions, comparing them unfavourably with his own opinions. Previously he has objected to the names Prabhupada gave Deities such as Radha Paratha-sarathi, Radha London-isvara and Radha Paris-isvara. He has criticised the worship of Nrsimha. He criticised Srila Prabhupada for initiating women disciples into the Brahma Gayatri mantra. (Why? Are women unfit for Gayatri? Are they not as capable for preaching and Deity worship as their god brothers?) After doing this, he then insinuates that it was actually Srila Prabhupada who regarded his female followers differently. He criticises ISKCON’s Food for Life programme, the profuse distribution of free prasadam. (Why not distribute prasadam widely?) He states there is no Kalki avatar ( Does the Srimad Bhagavatam state this?) In many, many conversations, Narayana Maharaja has sought to promote himself by very gently relegating Srila Prabhupada. From one of Narayana Maharaja's books we learn that Srila Prabhupada's disciples must now find a rasika guru: "After the pure devotee leaves the planet his disciples must take shelter in a rasika guru." And where, precisely, can Srila Prabhupada’s followers find such an advanced guru? Might Narayana Maharaja himself be that guru? 4. Disturbing devotees Puri Maharaja, a disciple of Srila Bhaktisiddhanta Thakura Prabhupada, and thus Srila Prabhupada’s godbrother, also remarked that he himself knew quite well the spiritual master of Narayana Maharaja, Srila Bhakti Prajna Keshava Maharaja. He said that Keshava Maharaja never spoke of such topics. "So," Puri Maharaja remarked, "it is a mystery where Narayana Maharaja is bringing these rasika topics in from". Certainly not from Srila Prabhupada, as we have shown. Yet had there perhaps been some confidential interchanges between Narayana Maharaja and Srila Prabhupada? It seems not. When a senior ISKCON devotee asked Narayana Maharaja whether he had ever discussed any "rasika topics" with Srila Prabhupada, Narayana Maharaja confessed that they had never had such an interchange. He said that it was the policy in his own institution not to discuss such matters; they would instead speak of Dhruva Maharaja, Prahlada Maharaja, and the like. Narayana Maharaja has asserted to ISKCON leaders that he knows Srila Prabhupada better than they do, hinting at a confidential relationship. Yet this is undercut by his own admission that there were no confidential exchanges between him and Srila Prabhupada. So Puri Maharaja's pertinent question remains. The policy in Narayana Maharaja's own organisation is the same now as it was then. Even now, Narayana Maharaja's proclivity for openly discussing such topics, which seems to be increasing as time goes on, is viewed with disapproval and alarm by other senior leaders of his own institution. Keshava Maharaja told Narayana Maharaja not to initiate disciples as he was unqualified. Two other Sannyasis were chosen to initiate - but not Narayana Maharaja. Previously Narayana Maharaja had to be corrected by his guru when he spent too much time with members of other spiritual groups - particularly those who espoused a distinctly different philosophy and whose predecessors had been actively opposed to Srila Bhaktisiddhanta Thakura Prabhupada in the 1930s. After his guru left this world, Narayana Maharaja caused controversy amongst his godbrothers when he wanted to dress his guru’s murti (sacred image worshipped in the temple) as a gopi, a female maidservant of Lord Krishna. Where is the new philosophy coming from? Narayana Maharaja says in private that he has no taste for Bhagavad Gita, no attraction for Jagannatha Puri or Dwaraka, no interest in Rama or Narasimha. In India, one often hears gurus use such statements as an encoded way of disclosing their high level of advancement. Narayana Maharaja said: "Just before Swamiji departed this world... he said that since he was unable to give them (his western devotees) everything in the short time he was present here, he wanted me to give them further instruction on bhakti and to always help them in any way I could". It should be abundantly clear, why we cannot accept him at his own evaluation. The teaching that Narayana Maharaja feels inspired to bring to ISKCON has harmed many members of ISKCON by deviating them from Srila Prabhupada's direction and personal example. Even with his own godbrothers, who were ostensibly following the teachings of Srila Bhaktisiddhanta Thakura, Srila Prabhupada became extremely cautious about future cooperation with them after he discovered that two of them had been voicing their criticisms of him - to his disciples living in India. Some were even so bold as to attempt to initiate them as their own disciples! Srila Prabhupada, normally courteous when referring to his godbrothers wrote letters such as this one: On November 9, 1975, to Visvakarma Dasa: "Please accept my blessings. I am in due receipt of your letter dated September 3, 1975 with the enclosed statement about (name deleted). So I have now issued orders that all my disciples should avoid all of my godbrothers. They should not have any dealings with them nor even correspondence, nor should they give them any of my books, nor should they purchase any of their books, neither should you visit any of their temples. Please avoid them". Narayana Maharaja should observe the conduct currently prevailing amongst Gaudiya Vaishnava institutions. He should not interfere with ISKCON, but let ISKCON minister to its own members in the manner taught by Srila Prabhupada. 5. Initiation In Narayana Maharaja's own Gaudiya Matha organisation - in any Gaudiya Matha for that matter - it is considered an outrageous breach of etiquette for an outsider to preach to the Matha's own members without the approval and cooperation of the Matha's leadership. Yet, Narayana Maharaja's world tours - for the past ten years - have always involved ISKCON members. Arrangements are made by former ISKCON devotees, at ISKCON congregational members' homes. His audience are ISKCON's devotees, congregation, and life members. In 1984, Narayana Maharaja said that in his institution if a member takes diksa (initiation) or siksa (instruction) from another Matha, he is asked to leave. Twenty years ago, when another Gaudiya Matha leader had begun reinitiating ISKCON members and drawing them from ISKCON, Narayana Maharaja stated with great emphasis, "No Vaishnava will do like that. This is avaishnava". Now, however, he seems to be committing the same acts that he once unhesitatingly condemned. We have premonitions of disaster when we see someone liberally initiate many unqualified people and then immerse those same people in a culture in which rasika topics are a central focus. In addition, Narayana Maharaja does not demand the same rigorous standards for initiation that Srila Prabhupada established. He initiates whoever comes. Indeed, we have heard accounts of children unknowingly being initiated; devotees who were already initiated but had gone to hear him speak; and newcomers he had known for barely ten minutes. What the value of this procedure is, I do not know. Narayana Maharaja finds fault with ISKCON and believes he is presenting something superior, yet he, like some other sannyasis of the Gaudiya Matha, seems to find himself continually dependent on ISKCON's preaching. As one of them candidly acknowledged recently, "We are all simply eating Swami Maharaja's (Prabhupada's) prasad". If Narayana Maharaja and his followers were to simply preach in towns where ISKCON is not established (not a difficult thing to do in Britain) and to confine themselves to reaching out to newcomers to bhakti, a lot would be accomplished. Instead, they continue to behave as they did at the London Rathayatra in 2007. They hired a hall along the chariot’s parade route and diverted many walkers to their own programme explaining: “The festival is over here!” Such childish antics do nothing for their reputation, but it is a fact that they are instigated by Narayana Maharaja and his predatory approach to disciple-making. Further evidence from Srila Prabhupada’s life - (An excerpt from Hari Sauri's Transcendental Diary) "This incident, which took place in Los Angeles, concerns Srila Prabhupada’s reactions to a small study group that had been set up to read and discuss certain sections of the newly translated Caitanya Caritamrita: ‘Radhaballabha told Prabhupada one devotee was reported to have said that the Gita was too bodily conscious and 'external' and that he became inspired only by reading about Krishna's confidential, internal dealings, especially those of the gopis in the Sri Caitanya Caritamrta. Srila Prabhupada was so disturbed by this news that the piece of fruit he held in hand never made it into his mouth. Abandoning breakfast, he went back into his darsana room and called for all the GBC men and sannyasis, as well as for several members of the study group. I told Srila Prabhupada that Sulocana had approached me yesterday in an excited and conspiratorial mood to tell me about the surreptitious meetings. He was quoting parts of Sri Caitanya-Caritamrta without, it seemed to me, understanding them, and had many misinterpretations of the text. He had cited some verses which he interpreted to say that in each relationship with the Lord there is something lacking which is found only in the next rasa. He indicated that they actually considered paternal affection inferior to the gopi-bhava platform because Lord Caitanya said that there is no higher way to serve Krishna than in the mood of the gopis. They were therefore concentrating on the gopis' lives very closely, for they exhibited the highest and most pleasing way to satisfy Sri Krishna. As I related the incident, Srila Prabhupada's anger flared. "Just see", he declared disgustingly, "Mother Yasoda is less than the gopis! This is their thinking. And they want siddha-deha!" Prabhupada was furious that such things could develop within ISKCON. By this time the men were in his room and for almost three quarters of an hour he strongly rebuked the group, angrily refuting its reasoning. He compared their exclusive focus on the gopis to "jumping like monkeys". Puranjana said their intention was to simply scrutinise the activities of the gopis and develop the same aspirations because this was recommended by Lord Caitanya. Prabhupada got even angrier. He was in no mood for being mollified. "You want to scrutinisingly study Caitanya Mahaprabhu's instructions, but why just the parts about the gopis? Why don't you scrutinisingly study where Caitanya Mahaprabhu says: guru more murkha dekhi' karila sasana, that His guru found Him to be a fool and told Him He was not fit for anything but chanting Hare Krishna? Why don't you scrutinise that part? First become a fool like Caitanya Mahaprabhu before jumping over like monkey!" Puranjana tried to reassure him that they were not attempting to imitate the gopis love of Krishna; they were simply studying the descriptions so that they could develop such desires. Prabhupada flushed, his top lip quivering. "First deserve, then desire! There is no question of desire unless one is actually liberated. Until that point you simply do whatever service you are given. So long as there is any pinch of material desire there is no question of desiring on the spiritual platform!" He said the intimate gopi-lilas were discussed by Lord Caitanya only among His three most confidential associates - Svarupa Damodara, Ramananda Raya and Sikhi Mahiti. Siddha-deha is for liberated souls - no one else. Sulocana said that they had thought it was all right because it was in Prabhupada's books, and they were only reading his books. Prabhupada told them that just because a drug store has every type of drug it does not mean that one can get them without prescription. The doctor prescribes according to the disease. He said that from the beginning stages of devotional service up to the highest rasas, everything is there in his books, but they are not all to be immediately studied. He ordered them not to hold any more meetings and to disband the 'club'. He directly linked this sahajiya tendency to our ISKCON devotees meeting with the babajis in Vrindavan, and he strongly criticised Jagannatha dasa (although he is not one of the study group) for even leaving his ears unblocked while the man spoke to him about so-called siddha-deha. After sending them out duly chastened, Prabhupada explained to us that this sahajiya philosophy means the preaching will be finished. "So try to save them," he advised the GBC men." CONCLUSION If a follower of Prabhupada's mission thinks that he can now follow a person who grossly offends Prabhupada and still continue to make spiritual advancement, he or she is living in a grand illusion. Although it may seem impertinent of me to cast aspersions on an elderly Vaishnava, claiming that his teachings will lead others into 'sentimental speculation and imaginative ecstasy' - Srila Prabhupada's own terms for misguided devotion - I think it’s only correct that I speak out. After all, it has been quite common in the past for senior members of the Gaudiya Math to slowly, almost imperceptibly, stray into sahajiya-ism under the influence of Radha Kund babajis with disastrous consequences for the united preaching mission of Srila Bhaktisiddhanta Saraswati Thakur. It was he himself who, in the 1930's gave the prophetic warning: "When our own men become sahajiyas, they will be the most dangerous..." After his disappearance it actually happened. I think we should be aware of maya in all her forms and not assume that because a Vaishnava is elderly and free from gross deviations, that automatically he is completely free from subtle tendencies. Such an attitude would be naive. I am not a manager in ISKCON or hold any posts in ISKCON, and am known as a liberal devotee; if anyone is interested in more detailed material, please feel free to contact me, Parasurama dasa, foodforalluk@aol.com <CENTER>See a video related to "Letter to my Friends" </CENTER> Quote Link to comment Share on other sites More sharing options...
suchandra Posted August 16, 2008 Report Share Posted August 16, 2008 Excerpted from Srila Prabhupada’s own personal, hand-written letters: “My Dear Narayana Maharaja/Sripada Narayana Maharaja, …I have taken so much help from you, and I request that this time also you will help me in this preaching work. I will be so grateful to you. (NY 21.8.66) Our relationship is certainly based on spontaneous love. That is why there is no chance of us forgetting one another…From the first time I saw you I have been your constant well-wisher. At the first sight of me Srila Prabhupada also saw me with such love. …You wrote to me,”You can engage me in any preaching work in India according to my ability. I shall always be ready to do so.” So I can preach wholeheartedly by your good wishes. …My only concern is that due to my absence from India my printing work is held up. Regarding this, if you can supervise a little, then I will have no worry. (NY, 28.9.66) In your previous letter I came to know that you are willing to help me, but from your current letter I see that this is difficult for you now. At present there is no need to send anything. …I was very enthusiastic to learn from your previous letter that your help will always be available, but having come to learn from your present letter that you are not well, I am discouraged. Whatever happens according to Krsna’s desire is for the best. Make me happy by replying to my letter as soon as you receive mine and give me news of Vrndavana. (NY, 19.11.66) …I came to know that my disciple Candrasekhara from Delhi wrote you a letter. Candrasekhara sent me a copy of your reply to him. In that letter I came to know that foolish Candrasekhara had blasphemed you. Fools do not know how to honour Vaisnavas. By your greatness, please excuse him. I haven’t instructed him to do such a thing. I only told him to visit you. Anyway, excuse his aparadha. Candrasekhara is a good man, but out of foolishness he used bad words to you. You please forgive him and me by your good qualities. (NY, 15.12.66) Accept my dandavats in this letter. I received your letter dated December 21st and I came to know all the news. (NY, 30.12.66) …If in this way everything is done under your supervision I shall be very glad. I hope you will ever oblige me by helping in this way. Kindly send me my mrdanga and karatalas that are in Vrndavana. (NY, 14.4.67) Because in all the Gaudiya Maths, I think that you are the real guru-sevaka, so I always correspond with you and I always give my full love and affection to you. …If I was not thinking like this and putting so much trust in you, I would never have sent you my key and my money. I have so much faith and love for you. (NY, 17.5.67) Accept my dandavats. I received your letter dated 19.5.67 and became very happy to read it. …I always consider you as my son! …I always have a very high opinion of you. (NY, 24.5.67) If I obtain all of your blessings, I hope I will quickly finish my work and be able to return to Sri Vrnadavan dhama. I pray you are well. (NY, 1.7.67) I am very pleased that you have so kindly despatched the books from Delhi. (NY, 12.7.67) I thank you very much once more for all the trouble you are taking for me… Let us co-operate for propagating Krsna-consciousness all over the world. I am very happy to receive a letter in your own handwriting dated the 8th of July. I have received all of your letters and I have replied to each. …You bless me so that I can return to Vrndavana. …Gradually life is coming in my dead body and there are some improvements. That is why I am writing to you in my own handwriting. You are a sincere Vaisnava. Krsna will certainly listen to you. (CA, 14.7.67) Affectionately yours/Your ever well-wisher/nivedana (I offer myself to you)/vasamvad (gratefully)/krpa parthi (I want your mercy)/ Yours, A.C. Bhaktivedanta Swami” (The above are all excerpts from ‘Letters From America’, 17 remaining examples of Srila Prabhupada’s personal correspondence to Srila Narayan Maharaja, handwritten in Bengali and translated into English for the first time just two years ago). Quote Link to comment Share on other sites More sharing options...
Vigraha Posted August 16, 2008 Report Share Posted August 16, 2008 On November 9, 1975, to Visvakarma Dasa: "Please accept my blessings. I am in due receipt of your letter dated September 3, 1975 with the enclosed statement about (name deleted). So I have now issued orders that all my disciples should avoid all of my godbrothers. They should not have any dealings with them nor even correspondence, nor should they give them any of my books, nor should they purchase any of their books, neither should you visit any of their temples. Please avoid them". Narayana Maharaja should observe the conduct currently prevailing amongst Gaudiya Vaishnava institutions. He should not interfere with ISKCON, but let ISKCON minister to its own members in the manner taught by Srila Prabhupada. Suchandra prabhu, he and his followers are best avoided, if they come to the temple show respect, be polite but avoid listening to their philosophy. They call them the 'hari bols bols' in New Zealand Quote Link to comment Share on other sites More sharing options...
Kulapavana Posted September 2, 2008 Report Share Posted September 2, 2008 …I came to know that my disciple Candrasekhara from Delhi wrote you a letter. Candrasekhara sent me a copy of your reply to him. In that letter I came to know that foolish Candrasekhara had blasphemed you. Fools do not know how to honour Vaisnavas. By your greatness, please excuse him. I haven’t instructed him to do such a thing. I only told him to visit you. Anyway, excuse his aparadha. Candrasekhara is a good man, but out of foolishness he used bad words to you. You please forgive him and me by your good qualities. (NY, 15.12.66) ------------------------ very instructive! maybe you should chose not to associate with this Vaishnava, but most definitely you should abstain from disrespecting him because such an activity of a disciple implicates his guru in the blasphemy as well: "Anyway, excuse his aparadha. Candrasekhara is a good man, but out of foolishness he used bad words to you. You please forgive him and me by your good qualities." Quote Link to comment Share on other sites More sharing options...
Vedesu Posted September 3, 2008 Report Share Posted September 3, 2008 There is a Refutation Archive at BVML with numerous position papers which address nearly all of the accusations raised by Parasurama das: http://bvml.org/ref/index.html Parasurama's paper is nothing new. It's pretty much the same old recycled nonsense that pops up once or twice every year. Srila Narayana Maharaja has never criticized Srila Prabhupada as some allege: In regards to the now infamous transcription of the taped conversation with Srila Narayana Maharaja where he supposedly suggests that Srila Prabhupada was a bhakta of Mahavishnu, it must be made clear that just the opposite happened. In the conversation Srila Narayana Maharaja asked his audience a rhetorical question, “So, that means that Srila Prabhupada was a devotee of Maha Vishnu?” When that statement became transferred to paper, it remained the same, but lost its rhetorical and questioning tone. Thus it appeared that he was making a statement about Srila Prabhupada’s status as a bhakta when in fact he was assuring Srila Prabhupada’s disciples that their guru’s mission was that of giving Krsna-prema with the holy name. He was differentiating this as Lord Chaitanya’s special mission, for nama bhajan is given in other yugas by Maha Vishnu, whilst the ability to couple the name with prema remains the special reserve of Mahaprabhu. Regarding Srila B.P. Puri Maharaja: On hearing the allegation, a number of devotees, including disciples of Srila Puri Maharaja, were upset that such a venerable Vaishnava could be used in this way. Some of the devotees approached Puri Maharaja in Navadvipa at the beginning of July for clarification on the matter. He said, “The Iskcon devotees came to me and asked several questions. And based on their questions I answered in a particular way. And now they are using it against me by using my words against Srila Narayana Maharaja. Why are they doing that? Srila Narayana Maharaja is a bona fide preacher in our line. We are very happy that he is going to the West, and devotees should follow him. He is a rasika Vaisnava.” As an initiated disciple of Srila Prabhupada, I must say that I am quite embarrassed that some of my Godbrothers continue to engage in the inauspicious activity of propagating Vaishnava aparadha. Surely, Srila Prabhupada cannot be pleased with this. Quote Link to comment Share on other sites More sharing options...
Sarva gattah Posted September 3, 2008 Report Share Posted September 3, 2008 Srila Narayana Maharaja has never criticized Srila Prabhupada as some allege: I accept that because I have recently heard him speak however, with great respect to his ability to offer other fallen souls his blissful shelter and the path of Krsna Consciousness, personally my only disagreement with his teachings is about the origin of the jiva soul, found clearly explained as follows that you and others are familar with. Personally I respect him, but I disagree with him on this point. Hare Krsna Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Originally Posted by realist Srila Prabhupada – ‘originally everyone (all marginal living entities) is nitya-siddha’. Srila Prabhupada - “Originally everyone is nitya-siddha. nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya. Every living entity originally nitya-siddha, ". Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977 Our original position is eternal, we are all eternally nitya-siddha which IS our original and eternal position, presently covered while we dream away in the material creation. The Brahmajyoti or Krsna’s effulgence, IS the entire creation, divided up into three zones of conscious thought, from devotional activity in the Vaikunthas, to conditioned activity in the mahat-tattva, to inactivity in the dormant dreamless state - All are aspects of the Brahmajyoti These different aspects of the Brahmajyoti can be achieved or experienced by free will and choice however, ONLY Krsna's abode and the Vaikunthas, that make up 75% of the Brahmajyoti, Spiritual Sky or creation, are without end and situated in the personal active 'eternal present' of Krsna's perpetual pastimes that has no past or future, only the eternal NOW.. The other 25% of the Brahmajyoti is made up of those who have chosen to forgotten their nitya -siddha body in the 'eternal present' and have entered that part of creation known as the perishable mahat-tattva and later on may enter the temporary impersonal Brahman, both in a 'dream consciousness' known as the baddha-jiva. The mahat tattva has no concept of 'present', only the past and future exists in the temporary mahat tattva thats side effect is decay, forgettfulness and impermanance This devotional active original fullness of the Brahmajyoti is eternal personal, which means it is made up of ALL living entities that are perpetually represented there in their perpetual nitya-siddha body serving Krsna For a living entity, who has transmigrated through the lower species to the human biological body, simply means that the living entity had FIRST chosen to ‘consciously (like in a dream), fall down from Krsnaloka, long, long, long ago, from also the eternal body that is their real perpetual ‘self’ (nitya-siddha) whose only activity there is serving Krsna or God. This was achieved by free will and choice; the marginal living entity therefore is able to leave Goloka ‘consciously’ as their secondary lower baddha-jiva consciousness and travel to the heavenly planets within the mahat-tattva creation of Maha-Vishnu. The baddha-jiva may then travel further to the middle planets, then the hellish planets, and the then to lower species of biological life. Some baddha-jivas may also take shelter in the dormant aspect of their own baddha-jiva consciousness that is collectively, along with other baddha-jivas who have also chosen the dreamless dream state, known as the impersonal aspect of the Brahman effulgence The impersonal characteristic of the Brahmajyoti or Brahman IS the nitya-baddha souls in a collective of souls that IS the impersonal aspect of the Brahmajyoti. The brahmajyoti is full of jiva-souls; the word sarva-gatah means life IS the Brahmajyoti and is everywhere. So, what is the Brahmajyoti? The Brahmajyoti or Krsna’s effulgence, IS the entire creation, divided up into three zones of conscious thought, from devotional activity in the Vaikunthas, to conditioned activity in the mahat-tattva, to inactivity in the dormant dreamless state - All are aspects of the Brahmajyoti 1.The Vaikunthas and Krsnaloka those are always active in service to Krsna or Vishnu 2. The mahat-tattva or material creation of Maha-Vishnu that is where the marginal living entity can CHOOSE to go to lead their own way of life without Krsna 3. When those who have entered the mahat-tattva become fed up with the temporary frustrating nature of the material world and the vessels or bodies they move around in, they often seek an inactive dormant state of consciousness. They only seek out such an end to their existence because they still have no memory or recollection of their eternal body in Krsnaloka. Therefore, due to this ignorant state the baddha-jiva is in, they choose to learn through the yogic process, to ‘close their consciousness down’ and stop the generation of thought. (which can be achieved, but is also a temporary dormant 'state of the baddha-jiva's consciousness". This dormant conscious state of the baddha-jiva is known as the impersonal Brahmajyoti, which means it is the ‘inactive ‘state of consciousness of the souls that make up and IS the Personal Brahmajyoti – hence its reflection is the impersonal aspect of that same Brahmajyoti. </TD></TR></TBODY></TABLE> <!-- END TEMPLATE: bbcode_quote -->So we should all try to understand our original position that is our eternal identity in Krsnaloka', as Prabhupada would say’. Actually there is no birth of the jivas. They are all eternal, like Krishna Himself. Many things in the shastra is said to convince the jivas conditioned in the material world, that their real home is Krsnaloka. There are so many things that Vedic sastra has told us, whereas in reality, in Goloka Vrndavana dhama (Krsnaloka), due to the 'eternal presents', where there is no past or future, these things will be seen in another way. What is that other way that many say is conceivable to understand? The simple answer is, on that level or ‘seeing things in an other way’, is the material creation, of trillion upon trillions of years and life times, will appear no-more than a moment of dreaming in Krsnaloka. “Formerly we were with Krsna in His Lila” Letter from Srila Prabhupada in 1972 to devotee in Australia No one like a cowherd boy, lies down and sleeps in Goloka, then dreams they are in the material world. No, it is not like that. WHY?? The cow herd boy laying down sleeping and then dreams, in no way represents how the living entity comes down 'sub-consciously' from their perpetual nitya-siddha body to the material creation as their baddha-jiva dreaming conscious state. Actually because of the ‘concept of time’, there are really no two states of consciousness, which means there is really no sub conscious secondary self, even though it is explained that way. Within the 'eternal presents' there is only one 'concept of time' and 'one eternal nitya siddha form of each marginal living being' that is eternally present in Goloka or Krsnaloka. What is really going on is to do with time, the time that separates the ‘eternal present’ in Goloka from the divided time of ‘past, present and future of the mahat-tattva. The final proof, as clearly explained by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, is that all jiva/souls or marginal living entities are originally (Which means eternally when refering to the Kingdom of God) , serving Krishna perpetually as their full devotional bodily form, but have presently, due to choice, forgotten their real eternal vigraha (form) svarupa (devotional body) that is always present in Krsnaloka. This means all living entities have an imperishable bodily form called ‘svarupa’ which is the full potential and expression of all marginal living beings who are all within the ‘eternal present’ of time and space, devoid of past and future within Gods eternal Kingdom known as Goloka Vrndavana or Krsnaloka right now. Within that unending world, all living entities are perpetually existing, which means they are always present there in ‘the eternal present’ without the concept of past and future as their bodily (vigraha) svarupa (devotional personality) form, whom are the eternal servants of the Supreme Personality of Godhead Lord Krishna. Therefore, ALL living entities were created as sat, chit, ananda in the form of eternal vigraha in the beginning (which paradoxically was beginningless). In this way, the original residence of all living entities (marginal beings) is their original home Goloka-Vrndavana or Krsnaloka, which is the imperishable Kingdom of God. Srila Prabhupada - We have also come down from Vaikuntha some millions and millions of years ago." - Lecture on Bhagavad-gita on August 6, 1973 Srila Prabhupada: You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion, then that is material. Try to understand”. In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 The paradox here is no one never really leaves Goloka, they only imagine they do by falling out of sync with the 'eternal present' The resulting paradox is that while one is in the material world, they are actually in the material world because not only do they have no memory of their 'eternal svarupa' body, but also they have consciously separated themselves from the eternal present’ where their real eternal bodily self resides. It's almost as if the awareness of the living entities nitya siddha body is suspended within the eternal present because of consciously falling out of sync with the ETERNAL PRESENT’ of Krsnaloka where their 'permanent 'real' bodily self is serving Krsna. (At least it is this way to those who have fallen from the eternal present realm) But actually from the point of view of Goloka, everything is still going on in the service of the Lord in relationships with Krishna and His associates nothing is ever suspended there. The only thing that has changed is the ones awareness of 'eternal time' in relation to 'divided time' - hence it is not a division of consciousness, but rather a division of time. Actually, when one again becomes aware of their eternal nitya-siddha body and relationship with Krishna, it will be as if their baddha-jiva dream state never existed. On return to the 'eternal present’, it will be as if they never left because nothing has changed in Goloka. 1. The 'eternal present' in the imperishable Vaikuntha and Krsnaloka Planets, can never be compared to the mahat-tattva dreams of Maha-Vishnu where the time span of a trillion mahat-tattva material universes, that seem an almost eternity in material time, would only appear no more than a mere moment of time in the eternal Kingdom of God and selfless devotion (Vaikuntha) 2. And the divided time of 'past and future devoid of the any present' of the perishable mahat-tattva, that has a further distortions of time and space in the higher, middle and lower material planetary systems, were there is even more dimensions of material time and space within the mahat-tattva, different again from our experience and perception of time on our middle earth planet. Sarva Quote Link to comment Share on other sites More sharing options...
Kulapavana Posted September 3, 2008 Report Share Posted September 3, 2008 The following is a letter I submitted to post on Sampradaya Sun today - Dear Parashurama Prabhu, Dandavat pranams. All glories to Srila Prabhupada. Reading you recent open letters to devotees I understand that you aspire to be a loyal disciple of Srila Prabhupada and try to act like a lion whenever you feel that your guru was disrespected. These are very commendable qualities in a faithful follower. Still, serious devotees should try to observe proper Vaishnava etiquette whenever dealing with other Vaishnavas. Srila Prabhupada himself gave us many examples of proper Vaishnava etiquette and here is one example I consider very appropriate in this situation. It comes from a letter Srila Prabhupada wrote to Narayana Maharaja in 1966. (...)"I came to know that my disciple Candrasekhara from Delhi wrote you a letter. Candrasekhara sent me a copy of your reply to him. In that letter I came to know that foolish Candrasekhara had blasphemed you. Fools do not know how to honor Vaisnavas. By your greatness, please excuse him. I haven't instructed him to do such a thing. I only told him to visit you. Anyway, excuse his aparadha. Candrasekhara is a good man, but out of foolishness he used bad words to you. You please forgive him and me by your good qualities." (NY, 15.12.66) In your very public letters you say Narayana Maharaja is a sahajiya (or that he displays sahajiya tendencies, which is practically the same), is a liar, is blaspheming Prabhupada, laughs at him, minimizes Prabhupada's position, criticizes Srila Prabhupada, and creates disturbance for the devotees faithful to Srila Prabhupada. If you are right, Narayana Maharaja is a very bad man indeed. But if you are wrong, you are no better than Candrasekhara from the above quoted letter, who brought such shame to Srila Prabhupada. I imagine that Candrasekhara was also quite confident he was right in his criticism of a superior Vaishnava. Fortunately Srila Prabhupada was there to correct his ignorance and rectify the damage Candrasekhara has brought to himself and his guru by his foolish behavior. Seems to me that Srila Prabhupada had considerable respect for Narayana Maharaja even back then in 1966. After some additional 42 years of performing uninterrupted devotional service I would think that his position has not diminished. By all accounts he continues to inspire thousands of his disciples and even casual observers like myself. There is no need for you to follow Narayana Maharaja or like what he says, but I think you might want to consider the respect your guru had for this devotee and start acting in a way that follows Vaishnava etiquette whenever speaking about him. But who am I to give you advice on proper Vaishnava behavior? Nobody. Why then do I get involved? I am not a follower of Narayana Maharaja but I think that what you and some other ISKCON devotees are currently saying and doing brings shame and dishonor to our guru, Srila Prabhupada, and the institution he created. Such careless criticism of recognized Vaishnava leaders also prevents people in general from taking our movement seriously. If we do not respect other Vaishnavas, who will? So with all the humility in my heart I ask you to please have a more balanced view of Narayana Maharaja and his followers, however great their transgressions might be in your view. After all, quite a few of Srila Prabhupada's disciples were no great saints either, and several disgraced our movement with most serious crimes. You are a very nice devotee, who performs valuable service every day. People respect you. Whatever example you set will be followed by many devotees. If by some chance you are wrong in your accusations, the damage from your Vaishnava aparadha will have implications not limited to your good self, just as it did in the case of the foolish Candrasekhara. Is it worth taking the risk? Srila Prabhupada was in position to criticize his Godbrothers but he repeatedly warned his disciples not to imitate him in that regard. Apparently some of his followers think otherwise. Your servant Kula-pavana dasa Quote Link to comment Share on other sites More sharing options...
Sarva gattah Posted September 3, 2008 Report Share Posted September 3, 2008 Yes, very well written, I suggest those who sit back and criticize Narayana Maharaj see for themselves those who have taken shelter of his kind and humble association. Narayana Maharaj has saved so many from the influences of Kali-yuga and that he must be respect for as being a great Vaishnava, the same respect must be given to Govinda Maharaj as well Just by seeing these transcendental souls, you feel the warmth and spiritual potency and immediately, as I did, you beg for forgiveness for being so immature and offensive to them and ALL the devotees in the past. It is alright to have disagreements philosophically but NEVER criticize these great devotees who are so dedicated to Lord Caitanya and Krsna and who are saving so many fallen souls. Dandavats to Narayana Maharaj and Govinda Maharaj I am always begging to them and their disciples to please forgive me for offences. Bhaktivedanta Avaduta Maharaj is a personal friend and Godbrother for 37 years who took sannyas off Narayana Maharaj and is such a humble caring great soul who has cleared the rot from my vision!! Remember, all of us are always evolving. As He once said "Nothing is unforgivable to the devotees of Krsna because they know forgiveness is the greatest assert of a devotee of Lord Caitanya (patita pavana). <TABLE border=0><TBODY><TR><TD align=middle> Sripad BV Avadhuta Maharaja (previously known Upananda prabhu, Srila Prabhupada's first disciple in Australia, initiated in 1970. He would get me to read Krsna Book in April 1971, when I was 16 years old, while he cooked the offering for Radha Gopinath </TD></TR></TBODY></TABLE> Quote Link to comment Share on other sites More sharing options...
Kulapavana Posted September 3, 2008 Report Share Posted September 3, 2008 Bhaktivedanta Avaduta Maharaj is a personal friend and Godbrother for 37 years who took sannyas off Narayana Maharaj and is such a humble caring great soul who has cleared the rot from my vision!! Remember, all of us are always evolving. As He once said "Nothing is unforgivable to the devotees of Krsna because they know forgiveness is the greatest assert of a devotee of Lord Caitanya (patita pavana). <TABLE border=0><TBODY><TR><TD align=middle> Sripad BV Avadhuta Maharaja (previously known Upananda prabhu, Srila Prabhupada's first disciple in Australia, initiated in 1970. He would get me to read Krsna Book in April 1971, when I was 16 years old, while he cooked the offering for Radha Gopinath </TD></TR></TBODY></TABLE> In this world the greatest treasure is association of true Vaishnavas, because such association purifies and melts our heart, making it ready to receive Krishna's Name. Whenever I hear Srila Prabhupada say: "All glories to the assembled devotees!" during pranams, I can feel he really, really means that - he has such deep appreciation for all Vaishnavas. Quote Link to comment Share on other sites More sharing options...
Svarupa Posted September 5, 2008 Report Share Posted September 5, 2008 <TABLE border=0><TBODY><TR><TD align=middle> Sripad BV Avadhuta Maharaja (previously known Upananda prabhu, Srila Prabhupada's first disciple in Australia, initiated in 1970. He would get me to read Krsna Book in April 1971, when I was 16 years old, while he cooked the offering for Radha Gopinath </TD></TR></TBODY></TABLE> Sripad BV Avadhuta Maharaja centre next to Caru dasa with hair in 1970 at Sydney park Quote Link to comment Share on other sites More sharing options...
Svarupa Posted September 5, 2008 Report Share Posted September 5, 2008 Letter to: Upananda — Calcutta 19 February, 1972 72-02-19 My Dear Upananda, Please accept my blessings. I beg to acknowledge receipt of your letter of January 11, 1972, and I have noted with pleasure that you are increasing your book distribution and that you have "struck at the very heart of the city of Melbourne.'' You have understood our philosophy rightly, that we boldly challenge anyone—philosopher, scientist, educationist—to understand our philosophy, and for that we enter without hesitation into the heart of the biggest cities and preach to anyone and everyone the message of Lord Caitanya, who himself was like the lion in strength. If Mohanananda is advising, that's nice for the time being because Bali Mardan is in New York with ISKCON Press. I have asked the GBC to settle this matter of a replacement for Bali Mardan. I will be coming to Australia by end of March, or perhaps sooner, because it is more economical than to go first to Hong Kong. When I have fixed the date, I shall inform you to fix up tickets for two persons from Bombay to either Sydney or Melbourne. You consult with Sydney Temple and Upendra and others and fix up your programme in Australia for at least two weeks. Hoping this will meet you in good health and happy mood. Your ever well-wisher, A.C. Bhaktivedanta Swami Quote Link to comment Share on other sites More sharing options...
Svarupa Posted September 6, 2008 Report Share Posted September 6, 2008 The Real Teachings of HH Narayana Maharaja What is Bhakti? Bhakti is an ancient Sanskrit word which means Pure Love and Devotion. “Pure” implies that there is no adulteration or mixture of anything else. Love in its highest and most perfect state must be entirely pure and devoid of any other desire than to give happiness and benefit to the beloved, the object of one’s love. In the ancient Vedic literatures, the Supreme object of the love of all beings is the Absolute Truth, the Supreme Personality of Godhead who is the source of all that exists and the foundation of the entire creation. That Absolute Living Being is known by many thousands of names in many languages. But amongst all of these names one of His most prominent and perfect names is KRSNA (pronounced Krishna), which means the All Attractive and All Beautiful. KRSNA is the source of every living being and all energy and is also the supreme controller of all that exists. Quote Link to comment Share on other sites More sharing options...
Vedesu Posted September 6, 2008 Report Share Posted September 6, 2008 Again, more recycled propaganda which has been addressed numerous times. Why do some feel it is necessary to repost this type of poison from the Sampradaya Sun? I was appreciating what Sarva and others had to say on this thread, thinking we were making some progress in learning how to respect and appreciate other Vaishnavas (or at least avoiding disrespecting them) even if we ourselves choose not to be followers. "Bhakti Caru Swami confirms that in Bengali Srila Prabhupada asked Narayana Maharaja to help us after his disappearance." - Giriraja Swami, Following in the Footsteps Here is still another example of an apparent contradiction that is only apparent. Srila Narayana Maharaja's May 31, 2000 Los Angeles lecture was published on VNN. There he was explaining that Srila Prabhupada is in the line of Caitanya Mahaprabhu, not in the line of Maha-Visnu. Maha-Visnu's duty is to regulate the functions of the universe, and He also gives the yuga-dharma, the religious principles of the age. In this kali-yuga, when Caitanya Mahaprabhu came, the kali-yuga-dharma was nama-sankirtana. But Caitanya Mahaprabhu said, "I'll give nama-sankirtana, but I won't give it in the ordinary way that was given in previous kali-yugas by My Narayana expansions. I am going to give a special thing through nama-sankirtana." Yuga-dharma pravartana haya amsa haite. "My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja." This is from Adi 3.27. What did Sri Caitanya Mahaprabhu come to bestow? Unnata-ujjvala rasam sva-bhakti sriyam. Manjari bhava. He came to give the beauty of the mood of the manjaris, the intimate maidservants of Srimati Radhika. Srila Narayana Maharaja was explaining in that lecture that Maha-Visnu can establish the yuga-dharma. He can establish varnasrama-dharma and Vaikuntha-prema, but he cannot give Vraja-prema. Advaita Acarya, who is a manifestation of Maha-Visnu, felt that he could not give this Vraja-prema. He therefore prayed to Krsna to come Himself. Previously, after leaving this world five thousand years ago and having gone back to Goloka Vrndavana, Krsna felt a little unfulfilled. He'd thought, "I gave varanasrama-dharma and I gave love for Me in awe and reverence, but I did not give that love by which even I am amazed. I want to give the love of the Vrajavasis, and particularly the love of the gopis." He wanted to do it, but He didn't know exactly when He was going to come. By Advaita Acarya's prayers, He thought, "Now I am coming." This is all explained in the third and fourth chapters of Caitanya Caritamrta. In that lecture Srila Narayana Maharaja said that Advaita Acarya could not give Vraja-prema as Maha-Visnu. He had first given a lecture like this is 1993. Just as in the year 2000, in 1993 he was trying to show that Srila Prabhupada is not a servant of Maha-Visnu. Prabhupada did not ultimately come to this world to teach Bhagavad-gita and establish varnasrama. Rather, he taught these as necessary stepping stones to his real aim of teaching the glories of Vraja-bhakti and how to attain it. At that time, in 1993, not having heard his words clearly, some devotees misunderstood that Srila Maharaja was saying that Prabhupada was only a servant of Maha-Visnu. They thus sent propaganda around the world that he was minimizing Prabhupada. Those who had not heard Prabhupada say so many times that Bhagavad-gita is the ABC of Krsna consciousness, and those who did not know that Srila Maharaja would be spending years of his time to give the world Srila Visvanatha Cakravarti Thakura's commentaries on Bhagavad-gita in Hindi and English thought that Srila Maharaja was minimizing Bhagavad-gita. Over the next eight years, on various occasions, Srila Maharaja made his point again and again, just to establish that Prabhupada is in the line of Sri Caitanya Mahaprabhu, and his aim and object was to give manjari-bhava. Srila Maharaja wanted us to understand this because without fixing our goal of life, we can never get there. Now, in 2000, just to again show Prabhupada's glory as being in the line of Srila Rupa Gosvami and Sri Caitanya Mahaprabhu, Srila Maharaja said that Advaita Acarya, as Maha-Visnu, cannot give Vraja-prema. That L.A. lecture was published on VNN, and, as we know, whenever there is a VNN article on any subject, there is a rebuttal. Somebody wrote an article that Srila Narayana Maharaja was wrong. He said that Advaita Acarya can give Vraja-prema, and he can give the love of the gopis." Then, to counter that, some of Srila Narayana Maharaja's disciples wrote, "No, he can't." A few days ago we found out that neither is actually correct. A devotee brought this topic up to Srila Narayana Maharaja, and Srila Maharaja replied, "I did not have so much time on that day, so I could not explain fully." He then explained that as Maha-Visnu, alone, Advaita Acarya could not give Vraja-prema. However, as the associate of Caitanya Mahaprabhu, he was drowning in Mahaprabhu's tears and ecstatic love. How could he not be able to give Vraja-prema at that time? He could not give the love of the gopis, but he could give sakhya-prema, and something of vatsalya-prema. He could give Vraja-prema, because he was drowning in the ocean of Mahaprabhu's madness in Vraja-prema and he understood the purpose of Mahaprabhu. Srila Maharaja often quotes the following lila from Sri Caitanya Caritamrta: When it was time for Caitanya Mahaprabhu to leave this world, Sri Advaita Acarya wrote a letter to Him. This letter was so confidential that only Svarupa Damodara and Mahaprabhu, and very, very few associates could understand it. He wrote, "Now there is no more demand for rice in the market place." What was the meaning? "You can close up the 'shops' now." What is the rice? That rice is Vraja-prema, particularly gopi-prema. "There is no more need of rice in the market place. You brought so much rice. Now everyone has bought rice. Now everyone is fully satisfied. There is no more demand, so You can wind up Your pastimes and go back to Your own abode. This is a letter from one mad person to another." When Caitanya Mahaprabhu heard and read this letter, He became very grave and thoughtful. At that point His separation for Krsna doubled, more than doubled. He became totally mad in separation from Krsna; and soon afterwards He left this world. In this way there is no contradiction. Even if there seems to be a contradiction in Srila Narayana Maharaja and himself, there is not. There is no contradiction between Srila Prabhupada and Srila Prabhupada, nor is there a contradiction between Srila Narayana Maharaja and Srila Prabhupada or any other bona fide acarya. It is, on one hand, simply a question of who can hear what at what time. On the other hand it is a matter of getting further clarification through inquiry. So many of Prabhupada's disciples left after his departure, not being able to reconcile his apparent contradictions, which were only apparent. - Srimati Jadurani devi dasi How To Reconcile Apparent Contradictions Full rebuttals to all the recycled arguments can be found at the Refutations Archives. Quote Link to comment Share on other sites More sharing options...
Svarupa Posted September 6, 2008 Report Share Posted September 6, 2008 It's all good read again Quote Link to comment Share on other sites More sharing options...
Vedesu Posted September 6, 2008 Report Share Posted September 6, 2008 Thankyou Prabhu. I always enjoy the photos of Srila Prabhupada that you share. Quote Link to comment Share on other sites More sharing options...
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