Dvesa (Enmity): The Enemy of Bhakti

June 26, 2001

<center><h3>Dvesa (Enmity): The Enemy of Bhakti</h3></center>

<center>by Puru Das Adhikari</center>

First let me offer my humble prostrated obeisances at the divine feet of my beloved diksa gurudeva, His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, and at the divine feet of my siksa gurudeva His Divine Grace Srila Bhaktivedanta Narayana Maharaja, at the divine feet of me beloved departed most senior godbrother and shastra guru Srila Gour Govinda Maharaj, and to all my other siksa gurus and our entire guru varga. Without their mercy it is not possible to discuss the science of devotional service.

We see a considerable amount of anger and criticism of Vaisnavas in cyberspace. If such enmity came from materialistic persons we would not be surprised. After all, in attempting to offer us an opportunity to water our bhakti creepers, Vaisnavas preach about the importance of sense control and learning to cultivate detachment from gross and subtle sense gratifications. Transcendental conceptions shake the very foundation of modern materialistic so-called civilization and we are not surprised if a strong reaction to the candid observations of sadhus results from materialists.

However, when criticism and fault finding of the followers of Sri Caitanya Mahaprabhu and Srila Bhaktisiddhanta Sarasvati Thakura come from camps that claim to be Vaisnavas we are dismayed and disappointed. In light of such unfounded criticisms a study of dvesa (enmity) and why it rears its ugly head can be helpful to us. Self righteousness, pratistha (a desire for name and fame), a low adhikara (spiritual status), envy and confusion about sadhu-sanga can all contribute to the sad mentality that forces any jiva who aspires to be a devotee to criticize Vaisnavas. This first offense in chanting (blaspheming devotees who have dedicated their lives to spreading the glories of the holy name) can irreparably harm if not trample our devotional creeper.

We can take information and assistance as to what to do in the face of such an unfortunate mentality from our predecessor acaryas. They have explained why envy is often directed at pure devotees. They have also advised us what to do in the face of such Vaisnava aparadha (offenses).

His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada writes in connection to Duryodhana's offenses against his uncle Vidura, a pure devotee of Lord Sri Krsna.

"Vidura was a great friend and philosophical advisor to Dhrtarastra. Duryodhana knew very well that Vidura was a great soul and well-wisher, but unfortunately he used strong words to hurt his innocent uncle. Duryodhana not only attacked Vidura's birth, but also called him an infidel because he seemed to support the cause of Yudhisthira, whom Duryodhana considered his enemy. He desired that Vidura he immediately put out of the palace and deprived of all his possessions. If possible, he would have liked him caned until he was left with nothing but his breath. He charged that Vidura was a spy of the Pandavas because he advised King Dhrtarastra in their favor. Such is the situation of palace life and the intricacies of diplomacy that even a faultless person like Vidura could be charged with something abominable and punished. Vidura was struck with wonder at such unexpected behavior from his nephew Duryodhana, and before anything actually happened, he decided to leave the palace for good."

HDGACBSP SB 3.1.15

We are similarly struck with wonder when our so-called god brothers and others levy undue criticism directed at our siksa gurudeva, Srila B.V. Narayana Maharaja. They falsely accuse him of deviating from Srila Bhaktisiddhanta Sarasvati Thakura's mood and directions Actually their concerns about Srila Narayana Maharaja's preaching are unfounded and based on concocted statements of misinformation. Since they do not accept Srila Narayana Maharaja in their guru varga they rarely actually hear from him themselves. Relying on hearsay or remarks taken out of context, as well as their own misunderstanding of suddha bhakti, they see fit to find fault with his presentation of Krsna Consciousness. They make futile attempts to make false distinctions between what Srila Narayana Maharaja preaches and what our other gaudiya-acaryas have taught. Srila Prabhupada (HDGACBSP) said in l936:

"There does not arise any question of discriminating my guru from yours or anyone else's. There is only one guru, who appears in an infinity of forms to teach you, me and all others..."

HDGACBSP

1936 Bombay Gaudiya Matha

The sectarian attitude that does not acknowledge this conception concerning guru-tattva is unfortunate. Srila Bhaktisiddhanta Sarasvati Thakura has written:

"While Inquiring into the Absolute Truth, we cannot remain steady in one conclusion after hearing the various opposing statements of the many acaryas, sages and scholars. Considering the weakness of the audience, the instructing acarya often does not have the opportunity to disclose many subjects. Some of them, however accept parts of all subjects and thus cultivate the path of maryada, or awe and veneration. Hence, they neglect to cultivate the path of madhurya or sweetness.

"When the absolute Truth mercifully exhibits a portion of His supreme opulence,in the form of omnipotency, then most people being unable to understand this feature, fall into mundane conceptions. The platform of madhurya is situated higher than that of aisvarya those who cannot understand this are to be considered followers of the path of maryada. But when the Absolute Truth who is the basis of aisvarya and mudhurya, exhibits his audarya, or magnanimous, pastimes, then nonduplicitous persons who are freed from material conceptions and void of considerations of enjoyment and renunciation not only understand the differences between madhurya, aisvarya and audarya pastimes and become self-realised, but in their constitutional position and through their pure vision they also see the eternal variegated pastimes of the Lord."

SBSST

Introduction to Gaudiya-bhasya (commentary on Sri Caitanya Bhagavata)

So if we observe some external differences between the presentation of one acarya to another we are not bewildered by their individuality. When some of Srila Sarasvati Thakura s disciples or grand disciples have expanded our exposure to certain topics including the reasons for Sri Caitanya Mahaprabhu s appearance, and His discussion with Raya Ramananda that is not illegal. Our own gurudeva left un-published an essay he wrote on the Ramananda Samvad entitled, In Search For the Ultimate Goal of Life. His Divine Grace wrote this essay

right after he took sannyasa (third initiation) in 1959. In the words of the publisher we read:

"Because the talks between Lord Caitanya and Ramananda Raya had already been published by His Divine Grace in The Teachings of Lord Caitanya and his Caitanya-caritamrta purports, we hesitated to publish the manuscript, thinking that Srila Prabhupad had already published what he wanted to say on the subject. However, by the grace of Srila Prabhupada, I was inspired to read the manuscript again and again until finally I realized that my beloved gurudeva had expanded on some very confidential points in his original manuscript, which he did not fully reveal in either The Teachings of Lord Caitanya or the Caitanya-caritamrta purports.

"The style of Srila Prabhupad's writing in the manuscript is revealing. [....] Taking his readers to the realm of divine

love, Srila Prabhupada extensively and freely reveals madhurya-prema the amorous love affairs of Srimate Radharani and Her cowherd girlfriends with Sri Krsna, the absolute King of Love, in the groves of Vrndavana---as the topmost platform of spontaneous love of Godhead...

"The talks between Lord Caitanya and Ramananda Raya constitute the acme of all theistic conceptions, and thus are held in the highest regard by all Gaudiya Vaisnava acaryas. The conversation between Lord Caitanya and Ramananda Raya reveals the most esoteric truth about Vaisnava philosophy, allowing the reader to enter into the inner identity of the Lord and the purpose of His appearance. These talks are an important topic of Gaudiya

Vaisnava siddhanta for all aspiring devotees. Srila Prabhupada s writing on this topic just after his accepting sannyasa is evidence of the special importance of these discussions for people in the renounced order of life. That he did not venture to publish it immediately is further evidence of the highly confidential and esoteric nature of this essay.

"Because the topic is a highly confidential subject matter, one may ask, 'What is the need to publish it, thus making it available to even neophyte devotees?' The answer is that although Lord Caitanya Mahaprabhu requested that Ramananda Raya not disclose this topic but keep it a secret, Srila Krsnadas Kaviraja Gosvami in his Caitanya-caritamrta openly reveals the details of the Lord s talks with Ramananda and encourages all the devotees to enter deeply into their inner meaning.

"Srila Prabhupada calls the discussions between Lord Caitanya and Ramananda Raya, In Search for the Ultimate Goal of Life and requests his readers to enter into the essence of transcendental romance and pure love of Godhead by sincerely hearing his humble narration. Therefore, we felt if we did not publish this manuscript, the worldwide community of devotees would be deprived of a most valuable gift."

Swami B.G. Narasingha

We have heard that Srila Bhaktisiddhanta Sarasvati Thakura did not allow many of his disciples to even read certain sections of the Caitanya-caritamrta. Yet some of his disciples are exposing us to the material. We can only hope that in the same spirit of increasing the volume of the ocean of transcendental knowledge that when the third part of Jaiva Dharma is printed and released by Srila B.V. Narayana Maharaja the publishers of In Search for the Ultimate Goal of Life will be generous. They have already pointed out in their unfortunate article "Who Is Following Who?":

"According to Srila Prabhupada's line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Srila Prabhupada has expressed this very clearly in such works as Bhai Sahajiya, Prakrta-rasa Sata-dusini and many other essays. Never the less, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Srila Prabhupada's understanding, this is detrimental. Being the worthy recipient of Srila Bhaktivinoda Thakura's merciful glance, and being destined with an increasingly intense desire to fulfill his innermost wishes, he has divided the book into three sections for his followers. According to his desire we will not be selling the third volume, viz. Rasa-vicara to the unqualified public. The first two volumes will be available for a symbolic price."

Sri Gaudiya Vedanta Samiti

Maghi Purnima, Hugli,

29-01-1953

Tridandi-bhikshu

Bhakti Prajana Kesava</blockquote>

We hope they will not continue to find fault with Srila B.V. Narayana Maharaja for presenting material his gurudeva chose not to, as they also have done.

We are also aware that Srila Krsnadas Kaviraj Gosvami had his own doubt about writing these 3rd and 4th sections of the Madhya-lila of the Caitanya-caritamrta. He knew that the devotees were too lusty to actually understand and appreciate such intimate topics about Radha and Krsna. Therefore he wrote about the

conversations between Raya Ramananda and Sri Chaitanya Mahaprabhu in codes that only highly realized rasika Vaisnavas can truly understand. Otherwise these ideas would have been lost forever. He hoped that one day there would be some devotees who could appreciate these discussions and truly understand them. What harm if we are exposed to these teachings as they are presented from the lips or pen of any sad guru, and heard or read with faith in Sri Krsna as the supreme enjoyer? Srila Prabhupada has written in the conclusion of his summary of the Cc., Teachings of Lord Caitanya as follows:

"Lord Caitanya then passed ten nights with Ramananda Raya, enjoyed his company and discussed the pastimes of Krsna and Radha. The discussions between them were on the highest level of love for Krsna. Some of these talks are described, but most of them could not be described. In Caitanya-caritamrta this has been compared to metallurgic examination. The metals compared are

discussed in the following sequence: first copper, then bronze, then silver, gold and at last touchstone. The preliminary discussions between Lord Caitanya and Ramananda Raya are considered to be like copper, and the higher discussions are considered to be like gold. The fifth dimension of their

discussions, however, is considered to be like touchstone. If one is eager to attain the highest understanding, he must begin with an inquiry into the differences between copper and bronze, then silver and gold and so on.

"....The discussions between Ramananda Raya and Lord Caitanya deal with the most concentrated form of devotional service. By hearing these discussions one can understand the pastimes of Sri Radha and Krsna as well as the confidential role played by Lord Caitanya. If one is actually fortunate enough

to have faith in these discussions, he can enter into the transcendental association of Radha and Krsna."

HDGACBSP

TLC

And he has similarly written in: In Search of the Ultimate Goal of Life:

"Only the faithful can enter into the intricacies of these topics, an faith is the basic principle for making progress in the supramental state of transcendental love in separation. The lila of Radha and Krsna is transcendental and confidential. One who has faith in Lord Caitanya and His recommended process for spiritual upliftment can enter into the confidential service of the Divine Couple, which is all-attractive for the pure devotees,

"It must be understood that the talks between Lord Caitanya and Ramananda Raya are not a creation of mental speculators who are not in the transcendental chain of disciplic succession and who are always doubtful about he Absolute Truth. Nobody whose basic tendancy is to engage in mundane arguments can enter the precincts of these topics. They are above such a materialistic approach. Because the subject matter is supramundane, it is therefore not possible to understand it without having reached the supramental state.

"Nobody need try to understand these transcendental topics by strenuous academic manipulation of the brain and mind, because both the mundane brain and mind are useless when attempting to reach this supramental state. Only service to Godhead and His agents can help one to experience the revelation of the truth. Mental speculation, which produces only pseudo results, simply creates a disturbance

"The transcendental domain discussed by Sri Ramananda Raya and Lord Caitanya is solely the property of those faithful devotees of Sri Krsna who have a record of service in devotional life."

HDGACBSP

In Search of the Ultimate Goal of Life

pp.102-103

Ironic that Srila A.C.Bhaktivedanta Swami's wonderful article about Raya Ramananda was printed twice by critics who seem to take offense when Srila Narayana Maharaja discusses the same subject matter. We take note that in SB 1.1.6 in the purport His Divine Grace writes in regard to the Vedic scriptures: "To hear and explain them is more important than reading them." We cannot believe that Srila Prabhupada would object to any qualified Vaisnava repeating what he or Srila Krsnadas Kaviraja Gosvami has written to a suitable audience of interested listeners, even if they may be "neophyte", by the estimation of others. We also note that not everyone in the "devotee community" is running to hear from Srila Narayana Maharaja. Only those who are sajatiya (like-minded) and have faith in his presentation are fortunate enough "to hear" him with rapt attention. Krsna Himself says in the Bg. That He is directing the wanderings of the jivas who are seated on the machine of the external energy.

When we are mercifully exposed to the Raga marga of our line and the teachings of Srila Rupa Gosvami concerning the glory of madhurya rasa, we are not bewildered into thinking such topics are illegal or inappropriate for discussion in a Vaisnava forum, an assembly of devotees. For those who have little realization of rasa-tattva there may be an aversion to hearing on the topic from a more highly realized Vaisnavas than themselves. Such aversion is apasiddhanta and actually against the real mood of Srila Bhaktisiddhanta Sarsavati Thakura. This aversion to sadhu-sanga is born of envy and lack of sukrti.

Originally there were only four catur slokas of Srimad Bhagavatam, and they have been expanded to a much larger shastra. Expansion and illumination does not equal deviation, but is in our line explicitly. Nitya lila pravishta Srila Raksak Sridhar Maharaja has said in Sri Guru and His Grace:

"For our own interest, whatever we find which is akin to what was given to us by our guru Maharaja, whatever we find that will enlighten us further, and whatever will help us to understand more clearly what we heard form our guru Maharaja must be accepted.

"Otherwise, what have I taken in the prison-house of my mind, through my scholarship? God is not a finite thing. He is infinite. And as much as in the cell of my brain I have imprisoned Him, shall I stick only to that? What is this? Is my realization a living thing, or is it dead? Is there any growth? What I have received form my spiritual master can it grow? Or is it finished? Have I reached the infinite standard where I can

progress no further."

Srila Sridhar Maharaja

If I am too busy pretending to be sad-guru without the qualification then perhaps I have no time or inclination to

take sadhu-sanga and hear from those with superior adhikara or realization than myself. Or perhaps I have falsely concluded I do not need any living siksa guru. I speculate that I am fine without anugatya (guidance) because my diksa guru gave me everything. I will also advise my disciples to avoid such sadhu-sanga and tell them not to take hear explanations of the sampradaya mantra or take siksa from Vaisnavas more advanced than myself. In this way I will cheat. I will ignore the clear advise of Srila Bhaktivinoda Thakura who has written:

"Even for Vaisnavas who are duly initiated into the genuine sampradaya the vastu-prabha, or illumination of one s eternal identity arising from their diksa mantra which they received from

their diksa-guru, won t appear until they receive this svarupa-jnana by the mercy of a siksa guru. Due to ignorance of svarupa-jnana, svarupa-siddha bhakti remains covered and hence

only bhakti abhasa is visible."

Srila Bhaktivinoda Thakura

Bhakti-tattva-viveka pp. 49

The intelligent and fortunate disciples of bhogus gurus may eventually reject their bad advise and leave their bad association. They will recognize the dvesa (enmity) of such pretenders and learn to practice upeksa (neglect). We have seen several examples of this phenomenon and they are likely to increase as time goes on.

I will leave a more detailed defense of Srila Narayana Maharaja's

preaching style to other more stalwart devotees. They have more capacity to explain the intricacies of this matter than myself. For example, Atul Krsna Prabhu has written a concise and thorough, direct rebuttal to the Chakra article "Who is Following Who?": The Wave Of Sahajiyaism.

I am primarily concerned in this article with the motive and appropriate response to unjustified criticisms of Srila B.V. Narayana Maharaja's preaching. Trying to develop a taste for hearing about the glories of Radha Krsna conjugal, is not forbidden fruit, but rather an important part of our sadhana and attempts to perform bhajana.

In his Jaiva Dharma Srila Bhaktivinoda Thakura gives some idea why devotees of a low adhikara reject higher association. He writes:

"The third characteristic of the madhyama Vaisnava is his bestowal of mercy upon the ignorant. The word balisa refers to people who are ignorant of spiritual truth, bewildered or foolish. Materialistic people who have not received any genuine guidance in spiritual matters who have not been contaminated by unauthorized doctrines such as mayavada, who are not accustomed to envying devotees and bhakti, yet who, due to a prominence of mundane egoism and attachment are prevented from developing faith in the lord, are known as balisa.

"The kanistha-adhikarai prakrta-bhakta, although standing at the doorway of bhakti, has not attained suddha-bhakti due to being ignorant of the principles of sambhanda-jnana. Until such a person comes to the platform of suddha-bhakti, he is also regarded as a balisa. When he becomes acquainted with the truth of sambandha-jnana and awakens a taste for suddha harinama in the association of pure devotees, his ignorance will be dissipated and he will attain the status of a madhyama Vaisnava.

"....A diseased person cannot cure himself. He must be under the care of a physician. Just as the anger of a diseased person is pardonable, the improper behavior of the ignorant should also be excused. This attitude is known as mercy. The ignorant have many misconceptions, such as faith in karma-kanda, occasional inclination toward jnana, worshiping the Deity with ulterior motives, faith in yoga, indifference toward the association of pure Vaisnavas, attachment to varnasrama, and many other things. By association, mercy and good instructions, these misconceptions can be dispelled and the kanistha-adhikari can quickly become a madhyama-adhikari suddha-bhakta."

Srila Bhaktivinoda Thakura

Jaiva Dharma

Chapter. Eight, Vaisnava Behavior

However if someone will not take higher association and only criticizes the preaching of such a Vaishnava how will he ever be cured of his anarthas? Raghunatha Das Gosvami explains in his Manah Siksa that pratistha (the desire for name and fame) refuses to acknowledge itself. While thinking he is giving good direction, a less potent guru may actually be guilty of giving incorrect advise to his own sisyas concerning Vaisnavas who are of higher adhikara than himself. Because of his own attachment to a personal agenda, by becoming a sadhu-ninda, he will go backwards and actually harm the development of his own bhakti creeper, even if he thinks he is a guru himself.

Continued here....