The difference (true and less true followers?) - Part 2

anadi · November 14, 2003

OBJECTION 10 : Srila PrabhupAda teaches that the initiating guru

takes the karma of the disciple. Sria NArAyaNa MahArAja teaches

that the guru does not.

REFUTATION 10 : It is true that Srila PrabhupAda has mentioned

that a spiritual master undergoes some reaction for the misdeeds of

his disciples. He writes:

“Therefore, duUsvapna – bad dreams – occur because of sinful

activities. A devotee sometimes accepts a sinful person as his

disciple, and to counteract the sinful reactions he accepts from the

disciple, he has to see a bad dream. Nonetheless, the spiritual

master is so kind that in spite of having bad dreams due to the sinful

disciple, he accepts this troublesome business for the deliverance of

the victims of Kali-yuga. After initiation, therefore, a disciple should

be extremely careful not to commit again any sinful act that might

cause difficulties for himself and the spiritual master.” (Srimad-

BhAgavatam 8.4.15)

This statement is true for a person who has accepted the

position of guru although he himself is not firmly situated on the

transcendental platform. Out of his intense humility, Srila PrabhupAda

would sometimes refer to himself as such a guru.

However, if the disciple accepts the self-realized guru’s expression

of genuine humility as an admittance of his limitation, it will be

a great offense. When this viewpoint is presented by Srila PrabhupAda,

it also has the obvious added advantage of controlling

immature and wayward disciples by inducing feelings of guilt about

their misbehavior.

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 14, 2003

This statement is true for a person who has accepted the

position of guru although he himself is not firmly situated on the

transcendental platform. Out of his intense humility, Srila PrabhupAda

would sometimes refer to himself as such a guru.

PS

One should read this part again.

anadi · November 15, 2003

Most probably the difference is claimed by persons

with unvirtuous thoughts and reasons.

OBJECTION 10 : Srila PrabhupAda teaches that the initiating guru

takes the karma of the disciple. Sria NArAyaNa MahArAja teaches

that the guru does not.

REFUTATION 10 :This statement is true for a person who has accepted the

position of guru although he himself is not firmly situated on the

transcendental platform. Out of his intense humility, Srila

PrabhupAda would sometimes refer to himself as such a guru.

However, if the disciple accepts the self-realized guru’s expression

of genuine humility as an admittance of his limitation, it will be

a great offense. When this viewpoint is presented by , Srila

PrabhupAda, it also has the obvious added advantage of controlling

immature and wayward disciples by inducing feelings of guilt about

their misbehavior. , Srila PrabhupAda’s perfect humility is confirmed

in the following excerpts from a conversation with Bob Cohen (later

to become PrabhupAda’s initiated disciple). It shows PrabhupAda’s

humility, and it also shows his desire to give a neophyte a good

reason to stop committing sins:

Bob: Do you personally feel disease and sickness?

Srila PrabhupAda: Yes.

Bob: Is this a result of your past karma?

Srila PrabhupAda: Yes.

Bob: So one in this material world never escapes his karma

completely?

Srila PrabhupAda: Yes, he escapes. No more karma for a devotee.

No more karmic reaction.

Bob: But you must be the best devotee.

Srila PrabhupAda: Hm-m... No, I don’t consider myself the best

devotee. I am the lowest.

Bob: No!

Srila PrabhupAda: You are the best devotee.

Bob: [Laughs.] Oh, no, no! But what you say... always seems right.

Srila PrabhupAda: Yes.

Bob: Then you must be the best devotee.

Srila PrabhupAda: Just like RAdhArANi, She does not see anyone as a

nondevotee. Therefore we try to approach RAdhArANi .

Bob: Who is this?

Srila PrabhupAda: RAdhArANi, KRSNa’s consort.

Bob: Ah.

Srila PrabhupAda: If anyone approaches RAdhArANi , She

recommends to KRSNa, “Here is the best devotee. He is better than

Me,” and KRSNa cannot refuse him. That is the best devotee, but it is

not to be imitated: “I have become the best devotee.” A second-class

devotee has the vision that some are envious of God, but this is not

the vision of the best devotee. The best devotee sees, “Nobody is

envious of God. Everyone is better than me.” Just like CaitanyacaritAmRta’s

author KRSNadAsa KavirAja says, “I am lower than the

worm in the stool.”

Bob: Who is saying this?

Srila PrabhupAda: KRSNadAsa KavirAja, the author of CaitanyacaritAmRta:

purISera kITa haite muïi se laghiSTha. He is not making

a show. He is feeling like that: “I am the lowest. Everyone is best,

but I am the lowest. Everyone is engaged in KRSNa’s service. I am

not engaged.” Caitanya MahAprabhu said, “Oh, I have not a pinch

of devotion to KRSNa. I cry to make a show. If I had been a devotee

KRSNa, I would have died long ago. But I am living; that is the

proof that I do not love KRSNa.” That is the vision of the best

devotee. He is so much absorbed in KRSNa’s love that he says,

“Everything is going on, but I am the lowest. Therefore I cannot see

God.” That is the best devotee.

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

Conspicuous is the fact that by speaking about the best devotee Srila BV Svami Prabhupada spontaneously mentions Radha.

When he speaks about Krishna's consort, he speaks about Radharani, which reveals his mood.

anadi · November 16, 2003

Most probably the difference is claimed by persons

with unvirtuous thoughts and reasons.

OBJECTION 10 : Srila PrabhupAda teaches that the initiating guru

takes the karma of the disciple. Sria NArAyaNa MahArAja teaches

that the guru does not.

REFUTATION 10

SyAmasundara: One time you said that sometimes you feel sickness

or pain due to the sinful activities of your devotees. Can sometimes

disease be due to that? Caused by that?

Srila PrabhupAda: You see, KRSNa says, “ahaM tvAM sarva-pApebhyo

mokzayizyAmi mA SucaH – I will deliver you from all sinful reaction.

Do not fear.” So KRSNa is so powerful that He can immediately take

up all the sins of others and immediately make them right. But when

a living entity plays the part on behalf of Kåñëa, he also takes the

responsibility for the sinful activities of his devotees. Therefore to

become a guru is not an easy task. You see, he has to take all the

poisons and absorb them. So sometimes – because he is not KRSNa

– sometimes there is some trouble. Therefore Caitanya Mahäprabhu

has forbidden, “Don’t make many ziSyas, many disciples.”

Here Srila Prabhupäda is playing the role of a neophyte and at

the same time speaking to induce hesitation in the minds of those

who are actually neophyte and want to play the part of a bona fide

spiritual master.

“Therefore to make many disciples is a risky job unless one is able

to assimilate all the sins.... That idea is also in the Bible. Jesus Christ

took all the sinful reactions of the people and sacrificed his life. That

is the responsibility of a spiritual master....”

On other occasions Srila PrabhupAda said Lord Jesus only

pretended to die. He never suffered, because he is a pure devotee.

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The following article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 17, 2003

Most probably the difference is claimed by persons

with unvirtuous thoughts and reasons.

Bob: Was Christ’s suffering?

Srila PrabhupAda: That I have already explained. He took the sinful

reactions of all the people. Therefore he suffered.

Bob: I see.

Srila PrabhupAda: They should have been ashamed (and think that)

now, if he again commits sinful activities, his spiritual master has to

suffer. A disciple should be sympathetic and consider this: “For my

sinful activities, my spiritual master will suffer.”

Prabhupada is fully transcendental, untouched by the material

energy, and very clever in persuading the conditioned souls to act

in their own interests.

How can the two statements be reconciled: “The spiritual

master takes the karma of the disciple.” and “The spiritual master

does not take the karma of the disciple.”? They can be reconciled

in this way: he takes them from the disciple, but he does not suffer

them. Srila NArAyaNa MahArAja explains that pure devotees are like

large fires. No matter how much garbage, in the form of our

anarthas and sins, is thrown into a large fire at the time of

surrender, the fire consumes it, burning it to ashes, and the fire itself

is not affected.

What to speak of himself being free from the touch of sinful

reactions, simply by his glance and presence the pure devotee can

free others from sins. There is no need of his suffering.

Srila Narotama Dasa Thakura says in his Ei-BAra KaruNA Kara

All sins go away in your association. Where shall we find a master as merciful you?

After touching the GANga one becomes purified, but your quality is such that just the

sight of you purifies one of his sins!

KRSNa Himself says that great souls are not affected by material

nature. (Bhagavad-gitä 9.13)

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 18, 2003

OBJECTION 11 : Srila PrabhupAda envisioned a worldwide society

where many gurus work collegially under a governing body. Srila

NArAyaNa MahArAja practices the GauDiya MaTha single acArya

system. Note: Srila Bhaktisiddhanta Sarasvati ThAkura instructed his

followers to also work together under a governing body and Srila

PrabhupAda often cited neglect of this order as the cause for the

break-up of his spiritual master’s mission.

REFUTATION 11 : Srila PrabhupAda writes:

“His (Srila Bhaktisiddhanta Sarasvati ThAkura’s) idea was that the

AcArya was not to be nominated amongst the governing body. He

said openly, ‘You make a GBC and conduct the mission.’ So his idea

was amongst the members of the GBC, who would come out a

successful and self-effulgent AcArya would be automatically

selected.” (Letter to RUpAnuga dAsa: April 24, 1974)

Objection 11 states that Srila NArAyaNa MahArAja practices the

“GauDiya MaTha single AcArya system.” However, Srila MahArAja,

although a transcendental personality and not confined to the

parameters of any institution, is a member of the GBC of GauDiya

VedAnta Samiti. Sri GauDiya VedAnta Samiti was founded in 1940.

The three original trustees of the society were Srila Bhakti Prajnana

KeSava GosvAmi Maharaja (Srila BV Svami PrabhupAda’s sannyAsa-guru),

Pujyapadä NRsimhAnanda BrahmacAri and, at that time, Abhaya

CaraNAravinda Prabhu (later known as His Divine Grace Srila A.C.

BhaktivedAnta Swami PrabhupAda). Srila NArAyaNa MahArAja

follows the constitution established by these three trustees.

Sri GauDiya VedAnta Samiti has one president-AcArya, Sri

Srimad BhaktivedAnta VAmana GosvAmi MahArAja. Srila

BhaktivedAnta NArAyaNa MahArAja is the vice-president and

secretary of the society. He and others also act as initiating AcArya

within the society, and the society is governed by a GBC. To the

present day, the GBC of the Sri GauDiya VedAnta Samiti has run its

society peacefully and successfully.

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 19, 2003

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the

names Srila PrabhupAda gave to ISKCON deities.

REFUTATION 12 : Objection 12 refers to the occasion when Srila

NArAyaNa MahArAja expressed his concern over the worship of some

of the deities of RAdha-KRSNa in ISKCON, who are being addressed

by the names Nila-madhava, RAdhA-Govinda MAdhava, etc. Srila

MahArAja never criticized names given by Srila Prabhupada.

Rather, he questioned whether PrabhupAda ACTUALLY gave them.

Srila MahArAja is simply bringing to our attention that Srila

Prabhupada is a pure devotee of RAdha-KRSNa in the mood of

VRndAvana and, as such, those who wish to follow him must

necessarily also worship RAdha-KRSNa according to the principles

explained by Srila Prabhupada and our previous AcAryas.

The names of the above-mentioned deities are either rasa-AbhAsa or

inappropriate, insofar as the threefold-bending form of KRSNa

playing on a flute in the company of Srimati RAdhArANi can never be

addressed by the name of DvArakAdhiSa, the consort of RukmiNi, or

as RAdhA-PArtha-sArathi.

(This things have been explained by Srila BV Svami Prabhupada himself)

This has been clearly explained by Srila Prabhupada in the following excerpt:

“The gopis never addressed KRSNa as RukmiNi -ramaNa. KRSNa’s

devotees in VRndAvana address Him as RAdhA-ramaNa, Nandanandana

and YaSodA-nandana, but not as Vasudeva-nandana or

Devaki-nandana. Although according to the material conception,

NArAyaNa, RukmiNi-ramaNa and KRSNa are one and the same, in the

spiritual world one cannot use the name of KRSNa in the place of

RukmiNi-ramaNa or NArAyaNa. If one does so out of a poor fund of

knowledge, his mellow with the Lord becomes spiritually faulty and

is called rasa-AbhAsa, an overlapping of transcendental mellows.

The advanced devotee, who has actually realized the

transcendental features of the Lord, will not commit the mistake of

creating a rasa-AbhAsa situation by using one name for another.

Because of the influence of Kali-yuga, there is much rasa-AbhAsa in

the name of extravagance and liberal-mindedness. Such fanaticism

is not very much appreciated by pure devotees.” (Sri Caitanyacaritamrta,

Purport to Madhya-lila 8.91)

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 20, 2003

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the

names Srila PrabhupAda gave to ISKCON deities.

REFUTATION 12 Part2

Rather, he questioned whether PrabhupAda ACTUALLY gave them.

Srila NArAyaNa MahArAja has also stated that the name RAdhA-

Partha-sArathi is rasa-AbhAsa because Srimati RAdhika never leaves

Vrndavana. She is attracted to Sri KRSNa only in His original svayamrüpa

feature, which can be found only in Vrndavana; she is not

attracted to DvArakAdhiSa-KRSNa or KRSNa on the battlefield of

KurukZetra. When Srimati RAdhikA (in a partial manifestation) left

Vrndavana to go to KurukZetra, She was not satisfied to see KRSNa

dressed like a king; it was not complementary to Her loving moods

towards Him.

Although KRSNa, DvArakAdhiSa and even NArAyaNa are one by

tattva, they are different by virtue of rasa (rasa vicara).

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 21, 2003

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the

names Srila PrabhupAda gave to ISKCON deities.

REFUTATION 12 Part 3

“KRSNa’s another name name is PArtha-sArathi. PArtha. Arjuna’s name

is PArtha. PArtha means, ‘The son of PRtha’. Kunti’s another name is

PRthA. Kunti’s father’s name was PRthu, so Kunti’s name was PRthA.

Therefore Arjuna’s name was PArtha. And because KRSNa served as

the chariot driver of Arjuna, His another name is PArtha-sArathi. So

it is a fact that God has no name. Sometimes some philosophers say

that ‘God has no name’. That is fact. But why does God have so

many names? THESE NAMES ARE CALCULATED ACCORDING TO

HIS PASTIMES.” ( Srila BV Svami Prabhupada Lecture in Los Angeles: January 11, 1974)

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 22, 2003

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the

names Srila PrabhupAda gave to ISKCON deities.

REFUTATION 12 Part4

Rather, he questioned whether PrabhupAda ACTUALLY gave them.

Since RAdhA never leaves Vndavana in Her original form

(the expansion sam-yogini Radhika goes to KurkSetra), and

since KRSNa can never be addressed as PArtha-sArathi in Vrndavana,

the combination of these names contradicts the principles of rasa.

“If there were a hint that transcendental mellows overlapped in a

manner contrary to the principles of the bhakti cult, Sri Caitanya

MahAprabhu would not tolerate it and would become very angry.”

(Srila BV Svami Prabhupa in Sri Caitanya-caritAmRta, Madhya-lila 8.97)

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

anadi · November 24, 2003

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the

names Srila PrabhupAda gave to ISKCON deities.

REFUTATION 12 Part 5

Rather, he questioned whether PrabhupAda ACTUALLY gave them.

According to Srila NArAyaNa MahArAja, PrabhupAda never

intended the Delhi deities to be called RAdhA-PArtha-sArathi. In the

early 1970s, when Srila NArAyaNa MahArAja heard Their name, he

asked Srila Prabhupada why he had done that. PrabhupAda

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

would have been a contradiction to his own books. This history is

confirmed by the siddhänta presented in the following

conversation:

Acyutananda: The deities’ name is RAdhA-Partha-sArathi.

Prabhupäda: Hm?

Acyutananda: The name of the Delhi deities is RAdhA-PArtha-sarathi.

So how do we understand? Because PArtha means Arjuna. So RAdha,

how does RAdhA get there?

Prabhupäda: When KRSNa is Partha-sArathi, RAdhA is out of Him?

Does it mean?

Indian man (1): What you mean, Partha-sArathi is KRSNa.

Acyutananda: Yes.

Prabhupäda: That’s all. Yes. RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir.

When He is fighting, the AhlAdinI-Sakti is there. IT IS NOT

MANIFEST. (Morning Walk in Madras: January 9, 1976)

Here, Srila PrabhupAda states that Radha is NOT

MANIFEST in the presence of PArtha-sArathi.

This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

For previous references see

http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

November 25, 2003

Radha

***When He is fighting, the AhlAdinI-Sakti is there.

November 25, 2003

***IT IS NOT MANIFEST.

Radha, Anadi for materialists NOT MANIFEST.

anadi · November 25, 2003

***IT IS NOT MANIFEST.

Radha, Anadi for materialists NOT MANIFEST.

Dear Moderator please delete these stupid and offensive remarks of the revered guest or as he is continuing to behave like bann him, please.

anadi · November 25, 2003

PrabhupAda: That’s all. Yes. RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir.

When He is fighting, the AhlAdinI-Sakti is there. IT IS NOT

MANIFEST. (Morning Walk in Madras: January 9, 1976)

Here, Srila PrabhupAda states that Srimati RadharANi is NOT

MANIFEST in the presence of PArtha-sArathi.

anadi · November 25, 2003

The root of offense:

Disobeying the spiritual master!

Not understanding his mood!

As far as the names RukmiNi-DvArakAdhiSa are concerned,

when PrabhupAda performed the prANa-prathistha (installation)

ceremony for “RukmiNi-DvArakAdhiSa” in Los Angeles in 1968, he

named the deities “RAdhA-kRSNa”, and later he went to India. When

he returned, he found that a disciple had changed the name.

PrabhupAda became disturbed and said, “KRSNa has a peacock

feather and flute. He is the son of Nanda.

DvArakAdhiSa is the son of VAsudeva.

He has no flute and no peacock feather. Why have you

changed the name?” The argument was given that since the Los

Angeles Temple was opulent, and thus attractive to many people,

the names of the deities should reflect that opulence. Srila PrabhupAda

replied that Sri Sri RAdhA-kRSNa are supremely opulent.

Shortly thereafter PrabhupAda again went to India, and the devotees

still kept the name as RukmiNi-DvArakAdhiSa.

livingentity · November 25, 2003

Please give the reference to this story.

anadi · November 25, 2003

This Story is from the Refutation 12 to the Objection 12

of the same article, a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu.

The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION.

More than that I've personlly heard this story from a sanyasi who left ISKCon, who said that in that temple on the wall there is a letter from the Initiation Ceremony where oficialy Srila BV Svami Prabhupada gives the name Radha Krishna to the Deities.

livingentity · November 25, 2003

thanks.

anadi · November 26, 2003

Thank you too for your help.

anAdi

anadi · November 26, 2003

“RAdhA-KRSNa cannot be approached by the neophyte devotees;

therefore temple worship according to regulative principles is

offered to LakSmi-NarayaNa. Although there may be a RAdhA-KRSNa

vigraha, or form, the worship of the neophyte devotees is

acceptable as LakSmi-NarayaNa worship.

(Srimad-BhAgavatam

4.24.45–46)

November 27, 2003

"When He is fighting, the AhlAdinI-Sakti is there"

Wery clear speaking.

November 27, 2003

PrabhupAda: That’s all. Yes. RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir.

When He is fighting, the AhlAdinI-Sakti is there. IT IS NOT

MANIFEST. (Morning Walk in Madras: January 9, 1976)

***Here, Srila PrabhupAda states that Srimati RadharANi is NOT

MANIFEST in the presence of PArtha-sArathi.

No, She "is there". But some not see this.

Radha-Partha Sarathi.

anadi · November 27, 2003

"When He is fighting, the AhlAdinI-Sakti is there"

AhlAdinI-Sakti reads A - hlAdini which in sanskrit means without hladini, which means without Radha.

One should read carefully.

One should not speak against his paramguru, because one cannot read and understand

November 27, 2003

"RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir"

PLS me friend translate for me this citation.

The difference (true and less true followers?) - Part 2

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