The Standard for Higher Lila

[krsna]

The Standard for Higher Lila

Part 1

 

by Swami B. B. Visnu & Swami B. V. Giri

 

In the recent controversies amongst some of the Gaudiya Vaisnavas, those who present isolated and unusual examples of preaching as the rule, rather than as the exception to the proper Gaudiya conception, have simply increased the level of confusion. In particular the subject of the necessity of proper adhikara (qualifications) for hearing higher confidential topics regarding the Lord's lila has been greatly minimized by trying to establish the exception as the rule.

 

The so-called followers of rasika-gurus have written, "The highest good can be obtained by anyone who faithfully hears krsna-katha from a bona-fide rasikacarya." They then cite Srila Narottama Dasa Thakura in an attempt to justify the hearing of confidential lilas by the unqualified: "A person averse to hearing these lilas will never attain perfection. I refuse to hear his name." What they fail to state, however, is that Srila Narottama Dasa Thakura, does not say that one who is unqualified to hear such pastimes must hear, or should hear such pastimes. Being averse to hearing the Lord's lilas and being properly qualified to hear the Lord's pastimes are two completely different things. One rejects hearing the lila of Krsna due to the preference of being engaged in maya, illusion, while the latter is concerned with proper qualifications before hearing the Lord's confidential pastimes so as not to make any offense.

 

In this regard, Srila Bhaktivinoda Thakura has stated:

 

paramatma-tattva-jnanai prema-rupa prayojana, taha krsna-caritre dui prakare askita haiyacche / saksat rasasvada anvayarupe dainandina nitya-lilaya paibe / tahai asta-kaliya lila / asura-maranadi-lilaya vyatireka rupe krsna-tattva jana yaya / putana-vadha ihate arasbha haiya kamsa-vadha paryanta asura-vadha-lila / sei sab lila vyatireka rupa vraje u nirguna goloka-lilaya abhimana matra-svarupe achhe / vastutah tahara tathaya nai evam thakiteu pare na / vyatireka lila pathe rasika suddha-bhava haiya anvayalila-rasa asvadana karite karite goloka darsana paiben / esthale sanksepatah ei paryanta balilam / visesa yatna-purvaka sadhaka u prema-ruruksu purusa iha anusilana kariya bujhiya laiben /

 

"The highest knowledge is prema. This is revealed in two ways in the activities of Krsna. Directly it is obtained through the daily eight-fold pastimes (asta-kaliya lila). Indirectly it is obtained through the pastimes of killing the demons, from the killing of Putana to the killing of Kamsa. These pastimes exist symbolically in Vraja and only as impressions in Goloka. Actually they are not found there, and cannot exist there. Reading the indirect pastimes, the devotee can purify himself; being purified, he can taste the direct pastimes and perceive Goloka. If the aspirant for prema very carefully cultivates in this way he will understand all these matters." (Sri Caitanya Siksamrta, Chapter 7, Part 7)

 

It is a fact that one should hear hari-katha from a bona-fide spiritual master, but the nature of that hari-katha depends on one's qualification. The necessity to hear does not imply that everyone, (specifically the unqualified) must hear rasa-katha. We find no examples of Srila A. C. Bhaktivedanta Swami Prabhupada, Srila B. P. Puri Maharaja, Srila B. R. Sridhara Maharaja, Srila B. P. Kesava Maharaja, Srila B. D. Madhava Maharaja, Srila B. S. Goswami Maharaja and other stalwart disciples of Srila Bhaktisiddhanta Sarasvati Thakura speaking on confidential topics to open assemblies of unqualified persons.

 

A handful of examples have been presented by the rasika camp mentioning some non-confidential pastimes of Radha and Krsna, that have been discussed in private conversations by our acaryas. However, there are no examples found that support the thesis advocating the hearing of rasa-katha by any and all audiences, irregardless of one's qualification or disqualification. The examples sited by the rasika camp are actually isolated examples and do not represent the standard rule.

 

For a correct understanding of the standard rule for hearing rasa-katha one should examine the preaching of Srila Sarasvati Thakura and that of his prominent disciples. A few note worthy examples are sited here as follows:

 

"Pujala raga-patha gaurava bhange— Always keep the path of raga above one's head, at a respectful distance. Don't be bold enough to approach directly. My Guru Maharaja's whole life in a nutshell is expressed in this, his own expression. Pujala raga-patha, the very nature of our sampradaya is this." (Srila Sridhara Maharaja, Aug. 14, 1981)

 

"Pujala raga-patha gaurava bhange. This is Bhaktisiddhanta-vani, the real existence of Bhaktisiddhanta is there." (Srila Sridhara Maharaja, video-recording 1982 — Sridhara Mj Audio quote Real Audio Quicktime)

 

As members of the Caitanya Sarasvata-parampara, we are all followers of Srila Bhaktisiddhanta. As such, we cannot neglect his teachings and we must view the teachings of the previous acaryas in light of his teachings and example. This differentiates us from the sahajiyas, who only use quotes of Srila Visvanatha Cakravarti Thakura and the Goswamis to advocate their unauthorized path.

 

"We must understand the commentary of Srila Bhaktivinoda Thakura through the medium of Srila Prabhupada and we must give prominence to Srila Prabhupada's commentary.' (Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Goswami, His Life and Teachings, chapter 4).

 

"Srila Gurudeva especially manifested guru-nistha during a discussion of tattva-siddhanta with Parama Pujaniya Yatiraja Srila Sridhara Goswami Maharaja. On that occasion, he said, "I don't recognize the path of the previous Goswamis. I simply accept Jagadguru Srila Prabhupada's line of thought as unerring truth, and I will try to know and understand the previous Goswamis through Srila Prabhupada's vision. I will first accept the excellence of his explanations and commentaries. Acaryera jei mata sei mata sara. 'The order of the guru is the active principle in spiritual life.' (Caitanya-caritamrta, Adi 12.10) and anya ara jatat mata jauka charakhara. This is my conception."

(Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Goswami, His Life and Teachings, chapter 4. p 336)

 

In his lecture, Suddha o Viddha Bhakti, Srila Bhaktisiddhanta Sarasvati Thakura has commented:

 

atyanta guhyadapi guhya rai-kanura rasa-ganera padavali yadi amadera mata lampata-vyakti hate-bajare ghate-vate-mathe ya'ra-ta'ra kace gana va varnana kare, tabe ki uha-dvara jagaj-janjala upasthita haya na? bahya-jagatera pratiti prabala thakite amara ye yajana karitece baliya abhimana kari, taha nirathaka / amara ki lesa-matra-o bhagavanera janya anuraga haiyacche? ekbara niskapate antaratmake jijnasa karile bujha yaya / iha dvara bala haitecche na ye, bhajanera kriya chadiya dite haibe/ bala haitecche ye, adhikaranu-yayi krama-pathanusare agrasara haite haibe /

 

"The songs of Rai-Kanu's dealings with Each Other (rasa) is the greatest secret of all secrets. If those who are lascivious as ourselves go to sing or describe them in markets and bazaars, ghatas, roads and fields to each and everybody, won't it bring nothing to the world but unwanted rubbish? Whatever worship we boast of while our perception of external world is still strong as anything, is useless. 'Have I acquired a drop of at least anuraga for Bhagavan, genuine desire to give pleasure to His senses?' — this question we should ask our inner self at least once and without deceit, then everything will become clear. By that it is not intended to say that we are to give up bhajana-kriya for good. It is intended to say that one should follow the gradual path of progress according to one's adhikara (qualification)" (Srila Bhaktisiddhanta Sarasvati Thakura, Suddha o Viddha Bhakti, April 20, 1926)

 

"All these days we have not spoken about lila. Why? Because this is our most confidential asset. This is our only sadhya (perfection). But, one should not make the mistake of thinking that anartha-nivrtti (overcoming impediments such as lust and greed) is the prayojana (goal of life). One thinking like this will never enter into artha-pravrtti (acquiring one's actual need). For this reason, I will begin speaking about asta-kaliya-lila. I know that you are not ready to hear it. But we should know such a transcendental ideal exists within the realm of devotion. This is why anartha-nivrtti is essential. After the realm of anartha-nivrtti is artha-pravrtti, pure conjugal service to Radha and Krsna. This is transcendental reality. If we do not know of this transcendental realm, then all of our efforts may end in nirvisesa-vada (impersonalism). Do not let your day pass in trying for anartha-nivrtti. Artha-pravrtti is also necessary. Anartha-nivrtti is necessary until artha-pravrtti has started. When artha-pravrtti is present then anartha-nivrtti becomes unimportant — artha-pravrtti becomes prominent."

 

"Those who have chanted hari-nama for fifteen or twenty years should know such things. The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, apana bhajana-katha, na kahibe jatha-jatha, 'One should not reveal one's bhajana to others.' If we disregard this instruction of our previous acaryas then there may be a permanent fall from the realm of devotional service."(Srila Bhaktisiddhanta Sarasvati Thakura, from an article in The Gaudiya, 1934)

 

It is clear from this statement of Sarasvati Thakura that one should hear high topics; indeed, one must hear such topics. But one must be qualified first, as stated clearly by Srila Sarasvati Thakura, by "fifteen or twenty years of (purely) chanting the Holy Name" — and his disciples were required to chant 64 rounds every day. Furthermore, Srila Sarasvati Thakura explains, "The beginners need not hear these topics or they will misunderstand." How can this be interpreted in any other way?

 

Devotees should know such a transcendental ideal exists within the realm of devotion and as emphasized by Sarasvati Thakura, anartha-nivrtti is essential to enter that plane.

 

The followers of the rasika camp claim that the only qualification necessary is lobha (greed). This is true, but it must be actual lobha, which is not a cheap thing. One must be cautious to not mistake mere enthusiasm to hear the confidential lilas as actual lobha. Immitation of lobha does not mean that one actually has lobha. Srila B.P. Puri Goswami has commented thus:

 

"The awakening of greed (lobha) which qualifies one for raganuga bhakti is not to be taken cheaply, as if easy to attain." (Art of Sadhana. Chapter 14.)

 

Srila Bhaktivinoda Thakura also makes a similar statement:

 

"On the path of raga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted raga is real raga. Finally, material association turns that raga into material attraction and causes falldown of the jiva." (Dasa-mula Tattva)

 

One who actually has real greed for hearing hari-katha will reject all mundane activities and engage solely in bhajana. It has been observed, however, that a vast majority of the modern day practitioners of raganuga-sadhana are not inclined to give up their many mundane attachments and enjoying mentality. Rather than dedicating themselves to a surrendered life of seva (service), we find that their hearing of hari-katha is done in a mood of enjoyment, for their own pleasure, and is irregularly performed. When there is the occasional arranged program they come, otherwise material life goes on.

 

Srila Bhaktivinoda Thakura further explains real lobha as follows:

 

"On attaining greed for the mood of the Vraja-vasis, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation." (Dasa-mula Tattva)

 

"In the vaidhi-bhakti process, following this gradual method, attainment of bhava takes a long time. However, if greed for the mood of the Vraja-vasis develops, the material desires are quickly destroyed, since no other desires have a place. Along with greed for Krsna simultaneously arises bhava." (Dasa-mula Tattva)

 

Srila B.P. Puri Goswami quotes Srila Bhaktisiddhanta Sarasvati Thakura in this regard:

 

"Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada explains that only after one's mind and intelligence are purified by the chanting of the Holy Names can one hear about Krsna's form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in raganuga-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing Krsna's lila while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the divine couple and service for Them in the spiritual abode." (Art of Sadhana, Chapter 14.)

 

We have seen on numerous occasions where, in the attempt to cultivate raganuga bhakti the proper measure of discretion has been neglected. Sadly, in the rasika assemblies the unqualified persons are being encouraged to unhesitatingly ask questions about highly confidential subject matters. Unfortunately, in some of these so-called rasika assemblies the love pastimes of Radha-Krsna are sometimes being discussed even up to the point of nudity in the lila. This is indeed a gross violation of the confidentiality of the Supreme Lord's pastimes.

 

The confidentiality of Radha Krsna-lila is never to be breached. If it is, as is done by the pseudo-rasikas, then a great offense is committed. Qualified devotees never discuss the Lord's confidential lilas in a public forum. That is the Gaudiya-sampradaya standard.

 

Although in many of his works, Srila Bhaktivinoda Thakura has written in great detail on the necessity of engaging in raganuga-sadhana, he has also stipulated what are the qualifications to do that as follows:

 

ei rupa sabhaa ami taha vyakti karile anadhikarir pakse visesa amangala haite pare / ucchisthita satya-samuha ucchapadasta na haile labhya hay na / yemata samasta vijnanasa stre kramasah ucchajnaner udaya haya, tadrupa bhakti-sastrer u ucchadhikara-krame gudha-tattve prapti haiya thake /

 

"If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification." (Srila Bhaktivinoda Thakura, Prema Pradipa — Tenth Ray)

 

sajatiyasaya-snigdha sad-gosthi vyatita rasa-vilapa kariben na / vaisnava jagat-samrddhi sambandha bhakta-sanga vyatita janya sanga kariben na /

 

"One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta —Chapter 3. Part 2)

 

itara visaye vairagya prapta jata-prema lokerai rasadhikari / yahara ekhana paryanta suddha-rati u jada-vairagya labha kare nai, tahara rasadhikara janya — viphala cesta karite gele rasake sadhana baliya kadacare pravrtta haibe / jataprema puruser ye bhava sahajei haiyacche, tahai rasa / rasa-vicara kevala ei rase ki ki bhava kiprakare samyojita acche, tahara vivrtti matra / rasa sadhananga naya, ataeva yadi keha balen, aisa tomake rasa-sadhana siksa dei, se kevala tahara durttata va murkhyata matra /

 

"Those who have attained the level of prema and are completely detached from worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the level of prema is called rasa. The discussion of rasa is only a description of how the various elements combine in the different rasas; it is not a part of sadhana. Therefore, if anyone says that he will teach you the sadhana of rasa, he is an impostor or a fool." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 1)

 

ei raser anadhikari ke? anadhikarike hari-nama dana kara yerupa aparadha ei rasa-visaya tahar nikata vyakhya karau tadrupa aparadha /

 

"Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain the rasas to an unqualified person." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 28)

 

ei dainandini aprakrta radha-krsna-nitya-lila patha karibar sakaler adhikara nai / iha paramad-bhuta rahasya — visedha gopane rakha kartavya / yini ihar adhikari nana, tahake ei lila sravana karana ihabe na / jada-bandha-jiva ye paryanta cinta-tattve raga-marge lobha prapta na hana, se paryanta tahara nikata ihate ei lila-varnana gupta rakha kartavya / nama-rupa-guna lilar aprakrta-tattva arthat suddha-cinmaya-svarupa ye paryanta hrdaye udita na haya, se paryanta ei lila sravaner adhikara haya na / anadhikari-gana ei lila patha kariya kevala mayika-bhave jadiya stri-purusa-sangamadi dhyana karatah apagati labha kariben / pathaka mahasaya-gana savadhana ihaya narader nyaya aprakrta srnga-rasamskara-labha kariya ei lilaya pravesa kariben /

 

"Not everyone is qualified to read the daily pastimes of Radha and Krsna. It is esoteric knowledge of great wonder which must be kept secret. One should not let those who are not qualified hear these topics. As long as the soul has not attained greed for the spiritual world on the path of raga, the description of these pastimes must be kept hidden from him. As long as the person has no realization of the pure spiritual nature of the transcendental Name, form, qualities and pastimes of Krsna, he has no qualification for hearing these pastimes. Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and female, under the influence of maya, and by this he will become degraded. The reader, with great care should attain initiation into the srngara-rasa like Narada, and then he can enter the pastimes." (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 6, Part 5)

 

ei madhura rasa vicare ami adhika pramana samgraha kari nai/ kenana yahara ihate pravesa karibar adhikara paiben, tahara ei raser sakala katha sri ujjvala-nilamani granthe evam jaiva-dharme dekhiya laiben /

 

"These topics are more elaborately described in Ujjvala- nilamani and Jaiva Dharma. By consulting those books the qualified person can realize their nature. For fear of offense by unqualified persons nothing more will be said here." (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7)

 

ye sakala vyakti sthuladehagata ye sakala vyakti sthula-dehagata sukhake bahumanana karatah cinmaya dehagata ei sakala ananda-vaicitrya avagata hana nai, tahara e saba kathar prati drstipata, manana u alocana kariben na / kenana, taha karile ei sakala varnanake mamsacarasmagata kriya mane kariya haya aslila baliya ninda kariben, naya adara kariya sahajiya-bhave adhah patana labha kariben /

 

"People who have strong attraction for gross material pleasure and cannot understand these topics should not read, think of, or discuss these topics of rasa, because they will think that these are all material activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyas.' (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7)

 

madhur bhakti-raske mukhya bhakti-rasa balen / jada-rasa-asrita buddhi isvara-parayana haile nivrtti —dharma labha kare, avara ye paryanta cidraser adhikari na haya, se paryanta tahader pravrtti santave na / sei sakala loker ei rase upayogita nai / madhura-rasa svabhavatah duruha / adhikari sahaje paoya yaya na baliya e rasa gudha rahasya-rupe gupta rakha ucita / etanibandhana ei sthale madhur rasa svabhavatah vistrtanga haile u sanksepe varnana karibe/

 

"A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 30)

 

adhikara-hina-jana-mangala cintiya

kirtana korinu sesa kala vicariya

 

'Considering for the benefit of those who have no qualification for hearing about such things, I have thus ended my kirtana here.' (Bhaktivinoda Thakura, Kalyana Kalpa-taru 4.5-8)

 

In the biography of Srila Gaura Kisora Dasa Babaji Maharaja the following is written:

 

"Whoever's heart is free from the modes of material nature, such that no type of material lust can come, is the only person who is always engaged in determined devotional service unto the Vaisnavas. This type of person, free from all impediments in devotional service — in their hearts the sprout of love of Godhead can actually take place, by hearing about the pastimes of the Lord. But those who have some materialistic desires within their hearts, if they hear pastimes of Radha and Krsna, then as a result of that, within their hearts, the seed of material lust will manifest. Acting as if they are hearing the pastimes of Radha and Krsna, their material lust simply only grows and grows." (Sri Sri Gaura-kisora Lilamrta-lahari)

 

"When there is rain, weeds grow very quickly. Carefully planted seeds can also grow, but some are destroyed prematurely by a heavy downpour. By hearing a discourse about Krsna and His pastimes, the seeds of love for Krsna bud forth in the heart of those persons who are pure, devoid of material desires and sincerely dedicated to the service of the spiritual master and the Vaisnavas. Those in whom the seed of lust is found, however, will immediately become lustful upon hearing of the sportive pastimes of Sri Sri Radha-Krsna. By pretentiously hearing the pastimes of Radha-Krsna, their lust becomes inflamed. The consciousness of the conditioned living being is covered by lust, and thus they take the transcendental pastimes of Radha-Govinda to be the libidinous exploits of a mundane hero and heroine. Those who assume that, because they have faith in the pastimes of Radha and Krsna, they are able to experience the transcendental nature of those pastimes, are unaware of their own carnal desires, being overwhelmed by the illusory energy. You cannot understand from their utterances whether the pastimes are transcendental or whether they have proper regard for the pastimes." (Sri Sri Gaura-kisora Lilamrta-lahari)

 

Also Srila Sridhara Maharaja explains in Follow the Angels:

 

"Our Guru Maharaja wrote several poems, one of which is Prakrta-rasa Sata-dusani - 'A Hundred Defects in the Sahajiya Conception.' The defects are innumerable, but our Guru Maharaja put forward a hundred points of the defects in their process of 'advancement.' Mainly they are very easy purchasers. They are not prepared to pay the real price."

 

A few important excerpts from Prakrta-rasa Sata-dusani are presented here:

 

anartha thakara kale rasa-gana kore na

anartha thakara kale siddhi-labdha bole na

 

"While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that siddhi has been attained."

 

anartha thakara kale lila-gana kore na

anartha-nivrtti-kale nama jada bole na

 

"While still contaminated with anarthas, one should never sing songs about the Lord's confidential pastimes. After these impediments are purified (anartha-nivrtti), one never speaks of the Holy Name of Krsna as if it were a mundane sound vibration."

 

adhikara avicara rupanuga kore na

anartha-anvita dase rasa-siksa deya na

 

"The followers of Srila Rupa Goswami are never neglectful in assessing anyone's spiritual qualifications. The followers of Srila Rupa Goswami never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows."

 

asakta komala-sraddhe rasa-katha bole na

anadhikarire rase adhikara deya na

 

"A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it."

 

vaidha-bhakta-jane kabhu raganuga jane na

komala-sraddhake kabhu rasika to' jane na

 

"Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the raganugas, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows."

 

svalpa-sraddha-jane kabhu jata-rati mane na

svalpa-sraddha-jane rasa upadesa kore na

 

"Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows."

 

anartha-visista sisye rasa-tattva bole na

 

"The disciple who is still contaminated with these impediments (anarthas) is never taught the science of intimate devotional mellows (rasa-tattva)."

 

jata-rati prauda-sraddha-sanga tyaga kore na

komala-sraddhere kabhu rasa diya seve na

 

"When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it."

 

nama krpa na korile lila suna jaya na

 

"Without first receiving the mercy of the Holy Name, one should never listen to recitations of Krsna's confidential pastimes."

 

vyavahita lila-gane kama dura haya na

aparadha-vyavadhane siddha-deha paya na

 

"One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, one's eternal spiritual body (siddha-deha) will never be attained."

 

In the following letters, appearing in the book Prabhupader Patravali, Srila Bhaktisiddhanta Sarasvati Thakura clearly defines the path to attain raga-marga:

 

apnara patre sastra-sara-sangraha darsana kariya badi ananda labha karilam. ei sakala katha cinte bala kariya alocana karilai janite pariben ye, alaya haite jata trancade paka-buddhi prakrta prastabe phala-pradane asamartha haya / amara ksudra jiva, vidhi-pather pathik; tabe rager virodhi nahi / rager katha bada, tabe amader mukhe uha sobha paya na / chota mukhe bada katha sunile bhajananuragi-gana hasya kariya udaiya diben /

 

krsna ki vastu, taha yahara upalabdhi haya nai, tahara anuraga-pathe unnatadhikara praptir cesta — alasya jnapak; ihai mahajana-gana pade pade boliyacen /

 

sri bhagavan-nama u bhagavan eki vastu / yahader nijer bandavicare nama-namite bheda buddhi acche, tahader anartha-nivrttir janya bhajana-kusala janer seva kara nitasta avasyka; iha dekhaibar janya sri gaurasundarer parsad-bhakta-gana taha varnana karen / totapathir nyaya amara yadi uha audayite yai, taha haile loke amadigke 'prakrta-sahajiya' baliya nirdesa purvaka amader atmastarita kamaiya dibe / prakrta sahajiya-gana ei rupa durgatipakse duriya giyacche baliya sei sakala 'panke gauriva sidati' dalke raganuga bhaktir mahima pradarsana karite haile svayam bhajanacatura haiya apararer mangala vidhana karite haya / sutaram likhita kathaguli apani bhalo kariya bujhibar yatna kariben / 'bhajana' bahirer va loka dekhaibar vastu nahe / ucchaihsvare hari-nama kariben, taha haile alasyarupa bhoga amadigke grasa karite paribe na /

 

"I was extremely glad to see in your letter the very gist of all the sayings of sastra! After deliberating over the matter nicely in your heart you will find out that precocious thinking born of laziness can bear no real fruit. We are tiny jivas, traversing the path of vidhi, yet we are not inimical to raga. Raga-katha is high, but in our small mouth it doesn't look nice. Hearing such high words from our little mouth, devotees whose life and soul is bhajana will laughingly push us away.

 

Having no idea of Who is Krsna, one's trying to raise oneself up onto the path of raga exposes his laziness; Mahajanas proclaim this on every step.

 

Sri Bhagavan and the Name of Bhagavan are one entity. One who has conditioned perception of difference between nama and nami is utterly required to serve devotees accomplished in bhajana for rectification of one's anarthas; to demonstrate this, the eternal associates of Sri Gaurasundara have described the kind of bhajana such devotees engage in. If we go to repeat it like parrots, people will designate us as 'prakrta-sahajiyas' and thus bear down our self-assurance. But if we want to show all these prakrta-sahajiyas mired in their misconceptions the real glory of raganuga-bhakti, we have to learn the art of bhajana ourselves and only then try for others' eternal benefit.

 

So try to carefully understand what is written. 'Bhajana' is nothing external nor any means for showing off. Loudly call out nama, then the spirit of enjoyment in the form of laziness won't be able to swallow us."

 

apnara 24se tarikher patra paiya samacara jnata hailam / apni vrndavane giya vaisnava-ganer nikata ye asta-kaliya-lila-smaranadir visaya jnaniyachen, uha adaraniya, sandeha nai / kintu yebhave e sakala visaya anarthamayi avastaya dharana kara haya, visayati serupa nahe / sri hari-nama grhana karite karite se-sakala visaya vyaktivisesa jnanite paren, uhai svaruper paricaya / anartha-nivrtti haile svarupa uddhudh haya / svaruper udbodhane nityapratiti apnate asiya upasthita haya / uha keha kahakeu kapatata kariya siksa deya na va nirnaya kariya deya na / tabe niskapatacite pracur hari-nama karite karite ye upalabhdir visaya haya, taha sadhu-gurur .-padma nivedana kariya sei visayer dharana suddha u samartana kariya lite haya / uhai eka-dasa prakara svaruper paricaya / nana sthaner avivecaka guru-gana ye-sakala katha ayogaya sadhaker upara krtrimabhaver capaiya dena, uhake siddhir paricaya bala jaya na / jini svarupa-siddhi labha karen, tini e sakala paricaye svatah siddhi paricita hana evam sri-gurudeva sei sakala visaye bhajanaonntir sahaya kariya thaken matra / amara ei visaye adhika vaktavya nai / sadhaker siddhir unnatikrame ei sakala katha svabhaviki bhave akapata sevonmukha hrdaye prakasita haya /

 

"I have noted your letter dated the 24th. The asta-kaliya-lila about which you have heard from the Vaisnavas in Vrndavana should be highly regarded no doubt. But the way in which these pastimes are conceived of in the contaminated state is totally corrupt. Some fortunate individuals are capable of knowing these things after chanting for a long time, for that is the identity of the true self. But it can only be known after one is freed of mental contaminations. With the awakening of this spiritual identity, one automatically has constant cognition of his spiritual form. Those who say that they can teach or reveal this identity are practicing a kind of deception; it cannot be done. On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or advanced devotees and ask for it to be confirmed and purified by them. The spiritual identity has eleven aspects (eka-dasa-bhava). There are many cases of unscrupulous gurus who artificially force-feed these designations on unqualified practitioners, but we cannot call this the mark of spiritual perfection. Those who have achieved the perfection of being fixed in their spiritual identity (svarupa-siddhi) have attained such a realization through internal revelation and the spiritual master's only involvement in these matters is to help the further advancement of a disciple. As a practitioner progresses toward spiritual perfection, all these things are revealed naturally within the heart that sincerely seeks service."

 

jahate sri-namer krpa haya, sarvatobhave sri-namer nikata bahai prathana kariben / asta-kala-lila smarana prabhrti anartha-bukta avasthar krtya nahe / kirtana-mukhai sravana haya evam smaraner suyoga upasthita haya / sei kalai asta-kala-lila-sevar anubhuti sambhava / krtrim-vicare asta-kala smarana karite nai /

 

"We should constantly pray to the Holy Name for His mercy. One who is still in a contaminated state should not engage in smarana of the daily cycle of the Lord's pastimes (asta-kaliya-lila). When we engage in chanting the Holy Names, we are simultaneously engaged in hearing and the opportunity for remembering is included in that. One should not engage in asta-kaliya-lila-smarana on false premises."

 

sri nama grahana karite karite anartha apasarita haila sri namai rupa, gua, u lila apna haite sphurti haibe /

 

cesta kariya krtrim bhave rupa, guna, u lila smarana karite haibe na /

 

"There is no point in making a separate effort to artificially remember the Lord's form, qualities and pastimes. The Lord and His Name are one and the same. This will be understood clearly when the coverings in our hearts are removed. By chanting without offenses you will personally realize that all perfections come from the Holy Name."

 

It is also interesting to note that in an old copy of Jaiva-dharma published by the Gaudiya Vedanta Samiti, in 1953 Srila Kesava Maharaja writes in the Introduction:

 

 

" srila prabhupader vicara-dhara anusare, bhajane kincit unnat-adhikara labh na kara parjanta 'rasa-vicare' kahara-o pravesa kara ucit nahe / srila prabhupada 'bhai sahajiya', 'prakrta-rasa-sata-dusani' o anyanya bahu prabandhadir madhye iha suspastabhave vyakta kariyachen/ athaca etadin javat anadhikari byaktir nikate-o rasa-vicara-sambalita ei 'jaiva-dharma'-grantha-khani samarpana karite haiyache/ iha srila prabhupader vicara-dharar anukul nahe/ daivat tahar aikantika prerana-krame tahara-i mano'bhista purana-kalpe, srila thakura bhaktivinoder krpa-kataksa-labhasay, tahar nija-janer preranay iha tin-bhage vibhakta

haiyache/ 'rasa-vicara-mulak' trtiya khanda amra anadhikari sadharaner nikata arpan karite iccha kari na/ tajjanya, atyanta durmmulyer batsare samanya pac-ti mudra grahana kariya-i 1-m,o 2-ya khanda ekatre pradatta haibe/..."

 

"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-dusani and many other essays. Nevertheless, 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."

 

In his introduction to Professor N. K. Sanyal's book, Sree Krishna Chaitanya, Srila Sarasvati Thakura writes as follows:

 

"One who presumes to instruct others without himself realizing the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudo-guru. It is necessary by all means to renounce the guidance of such a guru."

 

"Those who, falling into the clutches of the pseudo-guru by neglect of the proper exercise of their judgment, deceive themselves by consenting to adopt the higher grade of worship to which they are not entitled, fall under the category of the third class of offenders described above. But those who, even after becoming aware of their unfitness, persist in practicing the higher method of worship, hoping thereby to gain honour and wealth for themselves, commit the offense of religious hypocrisy. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for Krsna. These hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudo-renunciation. Those persons who choose to show their regard for these arrogant persons in consideration of the external marks exhibited by them, failing to attain the favour of Krsna, only prove to be thorns in the sides of the people of this world."