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Post by Uttamasloka on Sept 24, 2013 11:10:50 GMT -5
Niscala prabhu and Mahvirya prabhu: Thanks both of you for your kind words and support. I appreciate it very much.
I have one more point to make.
It's very important to understand that prema cannot develop outside of the context of one's specific desired relationship with Krsna. In other words, you don't develop prema first and then realize your relationship with Krsna. It's the other way around. First you awaken your relationship and nurture and cultivate it during raganuga-sadhana-bhajana, and from this process prema develops.
First bhava appears and you attain svarupa-siddhi - Krsna reveals your svarupa and awards you the relationship and identity you have desired during your long intense bhajana. Prema then develops from bhava specifically in the context of your relationship. There is no generic prema - it is relationship specific and dependent.
The symptoms given by HM are those of one at the stage of bhava. However, simply manifesting some of the symptoms does not imply that one is actually at the stage of bhava. Bhava is attained in the context of one's relationship. Ecstatic symptoms related to bhava will certainly be manifest during this gradual process, but the attainment of the stage of bhava is not so easy and is rarely attained. VCT explains in Madhurya-kadambini:
When asakti achieves extreme maturity it is called rati or bhava. Bhava is the immature (budding) stage of the three sat-cid-ananda energies of the Lord’s svarupa-sakti: sandhini, samvit and hladini.
In other words, bhakti actually begins to manifest from the stage of bhava. It is thus the blossoming flower of the desire-creeper of bhakti. Its outer luster is the quality of sudurlabha (rarely achieved), and its inner luster is moksa laghu krta (derides even the conception of liberation). Just one atom of bhava uproots ignorance completely. Moreover, the profuse release of fragrances of the flower of bhava invites Madhusudana and causes Him to appear there. MK, 7.1
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Post by giridhari on Sept 24, 2013 13:52:07 GMT -5
Here is Hridayananda Maharaja's reply to Uttamasloka Prabhu's last comments:
I believe that my premise, though briefly stated and perhaps not detailed enough, is not faulty. Here are the relevant points:
1. My position has been exaggerated and over-simplified as in this statement: "The faulty reasoning and application is that if something is not explicitly stated in SB, it cannot be accepted as part of Gaudiya Vaisnava philosophy." a) I never said that I do not accept Acarya teachings on Raganuga-sadhana as part of our philosophy. b) The issue here is not siddhanta, philosophy, but rather sadhana, practice. c) Regarding practice, an Acarya prescription may be valid but not compulsory. d) Raga-sadhana has been shown to be valid, but not compulsory.
2. The example of Rupa Goswami citing Natya-sastra fails its point on two grounds: a) Descriptions of rasa are just that: factual descriptions, not injunctions, or compulsory practices. b) We can clearly observe the primary and secondary rasas in Bhagavatam devotees, such as the Gopis, Pandavas etc. However we do not observe any Bhagavatam devotees formally practicing Raganuga-bhakti.
3. If we are invariably required to do everything that Rupa Goswami recommends, then we strip Prabhupada of his true role as a great Acarya. Prabhupada's position is not merely to translate Rupa Goswami, but also to adjust a large body of devotional practices to our time and place.
In summary, the arguments against my position do not adequately consider several crucial distinctions:
1. The distinction between valid and compulsory. 2. The distinction between siddhanta and sadhana. 3. The distinction between Prabhupada as translator and explainer of previous Acaryas and Prabhupada as great Acarya with discretionary power.
With best wishes, Your servant, Hridayananda das Goswami
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Post by Ameyatma das on Sept 24, 2013 23:32:52 GMT -5
Thankyou to all the Vaisnavas for your valuable input on this topic, especially to Uttamasloka prabhu for your very clear and lucid explanation of the process of raganuga bhakti. You are helping me and many others to become more deeply focused in our loving relationship with Krsna in a very practical and tangible way.
Srila Prabhupada wanted his disciples to write books to help future generations of devotees to become more and more refined in their practices of bhakti, based on the foundational instructions given in his books. I have found your book very helpful in understanding the process of raganuga; understanding that it is not just meant for an elite few, nor a deviation from what Srila Prabhupada wanted; a sahajiya-istic extreme, but is a totally authorised and very specific process which has been discussed by Srila Prabhupada in his books and explained in more detail by our predecessor acaryas.
I would also like to offer deep appreciation and gratitude to H.H Hrdayananda Maharaja for kindly giving his valuable input on this forum. He is a living example of sacrifice and dedication to the mission of Srila Prabhupada; someone who has been instrumental and empowered by Srila Prabhupada to assist in establishing Krsna consciousness in the West. No doubt you are very dear to Srila Prabhupada and realised in KC so to read your points is valuable for us.
In context to this discussion, I reflect upon something Srila Prabhupada writes in Krsna Book, Ch 13, Stealing of the Boys and Calves by Brahma:
" Sukadeva Gosvami was very much encouraged when Maharaja Pariksit asked him why the cowherd boys did not discuss the death of Aghasura until after one year had passed. He explained thus: ' My dear King, you are making the subject matter of the transcendental pastimes of Krsna fresher by your inquisitiveness. '
It is said that it is the nature of a devotee to constantly apply his mind, energy, words, ears, etc., in hearing and chanting about Krsna. This is called Krsna consciousness, and for one who is rapt in hearing and chanting Krsna, the subject matter never becomes hackneyed or old. That is the significance of transcendental subject matter in contrast to material subject matter. Material subject matter becomes stale, and one cannot hear a certain subject for a long time; he wants change. But as far as transcendental subject matter is concerned, it is called nityanavanavayamana. This means that one can go on chanting and hearing about the Lord and never feel tired but will remain fresh and eager to hear more and more.
It is the duty of the spiritual master to disclose all confidential subject matter to the inquisitive and sincere disciple... "
This last statement of Srila Prabhupada is especially significant. The spiritual master in the line of parampara should have full understanding of of the esoteric truths explained by our acaryas so that he can help his disciples go deeper and deeper in their relationship with Krsna. If the disciple is mature through years of dedicated service to the preaching mission, and wants to connect more deeply to the Lord in a very personal and real way, the spiritual master should be able to help him and guide him how to do that. That is one of the prime duties of the Guru.
Obviously preaching is a very helpful method to purify the heart and develop a selfless service spirit, but it has to be seen in context to the overall progression through the anarthas up to nistha, ruci asakti and beyond. The danger could be in the name of preaching, to become attached to the prestige, the honour received and even the adjustments in Vaisnava codes to facilitate the preaching. Ultimately through our preaching we want to help ourselves and others come to the highest realisation of Krsna and not compromise, staying on lower levels of bhakti in the name of preaching, yukta-vairagya etc.
Ultimately the more realised the devotee is in their own practices of bhakti, the more their preaching will have potency to affect and change the hearts of those they are preaching to.
The perfect example is obviously Srila Prabhupada. And of his disciples, a wonderful recent example is Sriman Aindra Prabhu who through his very sincere and deep practices of bhakti in the Dhama, especially his total dedication to Harinama sankirtan, and maintaining the 24 hour kirtana that Srila Prabhupada wanted in Vrndavan ( a direct service to Srila Prabhupada ), was able to touch the hearts of thousands of devotees around the world and inspire them to dedicate their lives more seriously to performing the Yuga Dhama and propagating it widely.
Sriman Aindra Prabhu is a remarkable example of someone who went very deep in the esoterics of bhakti by the blessings and mercy of Srila Prabhupada, and through that was able to preach very powerfully the glories of the Holy Name, Vrndavana Dhama and Radha Krsna all over the world.
I am astounded to hear about and witness how many temples and devotees are performing in 12 hour, 24 hour kirtanas, due to Aindra prabhu's preaching. Not to speak of how many devotees, especially younger generation ones who's hearts have been touched by by Sriman Aindra prabhu, and who now are very seriously, enthusiastically and powerfully both seriously practicing bhakti and propagating the Sankirtana Movement all over the world.
Through devotees taking seriously the practices of raganuga bhakti so succinctly explained in Uttamasloka's book, they will be able to go deeper in the relationship with Krsna. This will give them a much more solid and realised platform to preach from. We need many such realised preachers. We have lost too many devotees in ISKCON due to being encouraged to preach, work hard etc, but not sufficiently encouraged to become solid and realized in their relationship with Krsna. What are we really preaching about if we a still struggling with anarthas and being hypocritical in our behaviour due to a lack of proper taste and realisation in the practices of bhakti?
To conclude, here is another significant section from the Krsna book, Ch 34, The Gopīs' Feelings of Separation, where Srila Prabhupada encourages spiritual masters to bring their disciples to the highest levels of devotion, enriching them to develop feelings of separation from Krsna;
" It is stated in Śrīnivāsācārya's prayer to the six Gosvāmīs that they left the material opulences of government service and the princely status of life and went to Vṛndāvana, where they lived just like ordinary mendicants, begging from door to door. But they were so much enriched with the gopīs' feelings of separation that they enjoyed transcendental pleasure at every moment. Similarly, when Lord Caitanya was at Jagannātha Purī, He was in the role of Rādhārāṇī, feeling the separation of Kṛṣṇa. Those who are in the disciplic succession of the Mādhva-Gauḍīya-sampradāya should also feel the separation of Kṛṣṇa, worship His transcendental form, and discuss His transcendental teachings, His pastimes, His qualities, His entourage and His associations. The spiritual masters should enrich the devotees to the highest devotional perfection. Feeling constant separation while engaged in the service of the Lord is the perfection of Kṛṣṇa consciousness. "
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Post by niscala on Sept 25, 2013 7:43:06 GMT -5
>>So this special kind of preaching should be directed more toward populating Vraja with those who are eager for it rather than trying to depopulate Vaikuntha of those who have this natural affinity. Otherwise we risk engagement on the path of arguments which is, according to Bhaktivinoda thakura, the false path.
I would like to see that statement of Bhaktivinode Thakura, if you have it, prabhu. I think the purpose of our arguments is not to "depopulate Vaikuntha for those who have a natural affinity" as much as to make clear the path for those who have, or potentially could have, a natural affinity for Vraja, by ridding them of the misconceptions surrounding their eligibility for the path of raganuga bhakti which have discouraged so many in the past, myself included. How can one be eager for it, when one thinks one is disqualified to begin with, or knows so little about it, and how can one ever, at any time, begin the process, if one continues to harbour misconceptions such as thinking that preaching or "serving the mission" will automatically bestow the end result, or that years of vaidhi will automatically catapult one into Vraja?
Arguments have a place- Jiva, Rupa, Visvanatha, Bhaktisiddhanta, Srila Prabhupada and Bhaktivinode Thakura himself, all argued-- against opposing viewpoints they thought were harming the souls progress. I would suspect the quote of BVT you are referring to is arguments that are not in this category. Otherwise he would be condemning himself and the whole parampara...
Besides, up to and including the level of ruci, one is still significantly guided by one's intelligence, which is convinced and enthused by superior argumentation. What to speak of the rest of us clawing our miserable hides out of anartha nivritti? Speaking for my own experience, it was only after reading the irrefutable and watertight arguments in the book under discussion, did I actually understand the process of becoming Krsna conscious, and finally starting applying myself to it in the method recommended by our acaryas. I did not have lobha to begin with. I knew too little about it. One has to know what it is, and its relevancy, before one can be eager for something- anything. So this is a prerequisite to lobha, even- only because there are so many doubts and misconceptions about it. You probably realize this anyway as you have thanked USP and I'm sure we are on the same page...but you seem to be arguing (:-)) that arguments are useless unless there is lobha to begin with.
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Post by niscala on Sept 25, 2013 7:48:26 GMT -5
I have no idea where the comment I am responding to above, diappeared to. It was made by Mahavirya I think.
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Post by niscala on Sept 25, 2013 8:32:48 GMT -5
a) I never said that I do not accept Acarya teachings on Raganuga-sadhana as part of our philosophy. They say that to enter Vraja one must follow the raganuga practice. b) The issue here is not siddhanta, philosophy, but rather sadhana, practice. How can practice be separate from philosophy- in bhakti- which is all about practice? The theory or philosophy is there to support the practice. Reason serves love- they coexist. Its not one, pitted against the other. c) Regarding practice, an Acarya prescription may be valid but not compulsory. d) Raga-sadhana has been shown to be valid, but not compulsory. The use of the word "compulsory" indicates obligation, which is a term that is only relevant in vaidhi bhakti. So this means that "raga is valid, but it's not vaidhi", which we all can agree on. Compulsory can only refer to rules. As long as one is in rule mentality one thinks "I have to do this, its compulsory. I mustn't do that." So nowhere is there use of the word "compulsory" by the acaryas- one is completely free to remain as a vaidhi bhakti and attain vaikuntha. But the acaryas teaching, which have been accepted in point (a) are that one can only enter Vraja by following in the footsteps of the ragatmika residents of Vraja- raganuga bhakti. 2. The example of Rupa Goswami citing Natya-sastra fails its point on two grounds: a) Descriptions of rasa are just that: factual descriptions, not injunctions, or compulsory practices. The descriptions are there exactly to support the practice- of internal mediatation and absorption. Again the word compulsory, and another similar word- injunction. In raga, one gives up sastric injunction and compulsory practices - the practice is not followed because it is compulsory, but because one has attraction and greed for it. b) We can clearly observe the primary and secondary rasas in Bhagavatam devotees, such as the Gopis, Pandavas etc. However we do not observe any Bhagavatam devotees formally practicing Raganuga-bhakti. Thats because they were personal associates of Krsna already. So they do not have to go through all the levels. They had attained the goal of raganuga already, from previous lives, or they were nitya sddhas. 3. If we are invariably required to do everything that Rupa Goswami recommends, then we strip Prabhupada of his true role as a great Acarya. Prabhupada's position is not merely to translate Rupa Goswami, but also to adjust a large body of devotional practices to our time and place. I don't think it is ever possible to strip Srila Prabhupada of his role as a great acarya. He has changed the course of history, bringing Krsna consciousness to the western countries. But in NOD and so many books, he has stated the siddhanta- that eventually one must go beyond rules and regulations and perform bhakti from the heart, following the residents of Vraja. So we honour him, by following his instructions. Preaching according to time, place and circumstance, we can understand that he saw it still premature for his disciples to take to raganuga, during the period he was still with us, But he urged as forward, saying "At some time, you have to get to this point" In summary, the arguments against my position do not adequately consider several crucial distinctions: 1. The distinction between valid and compulsory. 2. The distinction between siddhanta and sadhana. From the siddhanta, comes the sadhana. 3. The distinction between Prabhupada as translator and explainer of previous Acaryas and Prabhupada as great Acarya with discretionary power. Read more: raganugabhakti.freeforums.net/index.cgi?action=display&board=general&thread=35&page=2#293#ixzz2fuPU4yJq
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Post by shishirkatote on Sept 25, 2013 14:42:25 GMT -5
Mother Niscala - Thank you. Preaching surely gets the mercy of Srila Prabhupada. But preaching is not the only way to gain mercy. I am an active preacher but I dont believe in such things.
Uttamasloka Prabhu - Very nice response. You have provided pramana for every statement you have made.
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Post by Uttamasloka on Sept 26, 2013 0:50:28 GMT -5
Understood. But you did say that raganuga-bhakti was a variable detail and not a siddhanta, which I have shown conclusively is not the case.
We disagree on this point. I gave evidence to show that Lord Caitanya appeared specifically to teach raganuga-bhakti. How then, can it not be compulsory? Further evidence proved that raganuga-bhakti is the only means to enter Vraja lila - there is no other method. How then, can it not be compulsory? The acaryas have given no other methods other than extremely rare special mercy, ie: krpa-siddha.
The question arises: why would RG and the other acaryas all prescribe the same processes if they were not compulsory? That makes no sense. And on what sastric basis do you not accept them as compulsory? You have to give solid evidence to show that. They have all agreed on the processes and have provided them for our benefit, and none of them have indicated or implied that these processes are ‘not’ compulsory. Therefore, it is simple logic to accept them as required or compulsory even though they may not have used that term explicitly.
And where are the instructions or teachings about alternative methods or processes? Saying that we only have to preach and carry on Srila Prabhupada’s mission is an incomplete understanding. That is only one part of our external sadhana. It is not everything. The acaryas have given us many details and Srila Prabhupada confirms them as well, albeit sometimes in different language, but the import is seen to be clearly the same once you objectively examine all of their instructions as a whole.
Raganuga-bhakti is described in BRS in the chapter on Sadhana-bhakti. Both vaidhi-bhakti and raganuga-bhakti are explained there. You can’t separate raganuga-bhakti from its sadhana and bhajana - they are one and the same. Sadhana-bhakti is compulsory according to BRS, and raganuga-bhakti is compulsory for entrance into Vraja lila. That has been proven conclusively by the references given in my first commentary, ie: CC, 1.3.15-16 + Purport.
Clearly SP has stated in that Purport that raganuga-bhakti is absolutely mandatory for entrance into Vraja lila, and that Lord Caitanya appeared specifically to teach raganuga-bhakti and its processes, by His personal example and through the teachings of His acaryas. That’s about as compulsory as it gets.
For example, regarding one’s siddha-deha, as I proved earlier, we are instructed that it is the required method for internal meditation on Vraja lila. Because no other method is given by any acaryas, therefore, any other approach to meditation must be considered as speculation and potentially sahajiya. You cannot make up your own meditative processes or methods: sruti-smrti-puranadi… One’s actual meditations will certainly be spontaneous and unique to one’s desired relationship and mood, but the conceptual methodology employed is very specific and common to all practitioners.
That particular example was given to prove that SB contains our tattvas and siddhantas even though they may not be explicitly stated. It was not given to prove anything about compulsory practices.
Here is some direct evidence from VCT’s RVC:
Lord Krsna himself describes in Srimad Bhagavatam 11.14.26, how the devotee on the path of greed advances and becomes more purified by the day, from the initial stage of surrender to the feet of a guru up to the point in which he directly attains the Lord:
“The more one’s mind gets purified by hearing and chanting of My beautiful pastimes, the more one is able to discern the subtle reality of the self, just as the eye is better able to perceive subtle things when it is treated with medicinal ointment.” RVC, 1.8
In my last response I gave this quote from VCT’s RVC:
Bhakti Rasamrita Sindhu of Srila Rupa Goswami, which describes the devotion propounded by the Srimad Bhagavatam.
In my first comments I also established that Krsna appeared to display the Vraja pastimes so everyone could witness the ragatmika devotees’ bhakti. He then appeared as Lord Caitanya to personally teach raganuga-bhakti. This has already been established conclusively. Also, what Lord Caitanya taught was rather unique and had not been taught or revealved before His appearance.
In BRS, 1.2.282, this verse describes raganuga-bhakti in SB:
Thus it says in the Tenth Canto:
Simply by constantly thinking of Him, the enemies of the Lord attained the same Brahman that sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we srutis, adopting a mood similar to the gopis, and finally attaining similar bodies, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your might serpentine arms. SB, 10.87.23
From Jiva Gosvami’s commentary:
The author matches the statement of this verse, from the prayers of the personified Vedas in the Tenth Canto, with the attainment of brahman mentioned in the first half of verse 279, and with the attainment of the Lord’s feet by raga mentioned in verse 281. By the use of api twice, once in each half of the present verse, two separate pairs of persons (with differing destinations) should be understood.
More evidence from BVT in Caitanya-siksamrta:
It was observed in the discussion about raganuga-bhakti that the person who is greedy for the mood of the inhabitants of Vraja performs his sadhana following after them with devotion. Thus, the aspirant for prema must learn the process for gaining entrance to the eternal pastimes of Radha and Krsna by the mercy of his guru[/b]. The devotee aspiring for madhura-rasa, by meditating on his identity as a gopi, attains entrance into the entourage of Radha. CS, Chapter 6, Part 5
Note these phrases: “performs his sadhana following after them with devotion” and “Thus, the aspirant for prema must learn the process for gaining entrance to the eternal pastimes of Radha and Krsna”. These processes are described in great detail by BVT in JD and HNC as I stated in my previous comments. “Must learn” = mandatory or compulsory. There is no other acceptable interpretation.
Very good point. I dealt with several key aspects of this in my book in the Introduction where I discussed why and how Srila Prabhupada made adjustments in his presentation of this vast Gaudiya Vaisnava philosophy (page 15). I specifically focused on how he dealt with raganuga-bhakti and its esoteric practices.
Because he was faced with the challenge to spread bhakti world-wide, he made adjustments to accommodate a broader range of participants who had no background in any spiritual knowledge such as he was presenting. A lot of his focus was on basic philosophy and practices to establish a solid foundation that could be built upon later. In my humble opinion, later = now.
I showed how he presented these esoteric details in a way that was not as explicit as BVT or VCT or the other acaryas, but still contained the essence of the teachings. I argued that he did so because his disciples (and people in general) were not even close to being ready to understand these esoteric features, what to speak of being unqualified to practice them.
I have dealt with all three points in my comments above and especially regarding the first two points, I have given more than adequate evidence to show that raganuga-bhakti is absolutely compulsory to attain entrance into Vraja lila and that raganuga-sadhana is very specific in its processes and practices to attain that goal. Here is more evidence from VCT:
Now, when both the above-mentioned kinds of devotees become inquisitive about how to attain the mood of Krsna's eternal associates in Vraja, then we see that they are again dependent on information from the revealed scriptures and logical arguments. The way can only be shown through the rules set forth by the scriptures and their resultant logical arguments. There is no other way.
Just like when one is greedy for cow’s milk, one must ask someone who knows about it how to get that milk, and one is dependent on that person’s instructions. That person will say: “You should buy a cow”, and will also instruct one how to bring the cow, how to feed it grass and how to milk it. One does not attain the required knowledge just like that, without being instructed. RVC, 1.7
Now it will be described how the raganuga bhakta gradually advances through the stages of anartha nivrtti, nistha, ruci and asakti up to the stage of prema and the direct attainment of the beloved Deity.
In the Ujjvala Nilamani it is said that, “those who are specially attracted to the mood of the Vrajbasis and thus perform raganuga bhakti, will attain that abundance of eagerness that is needed for performing raganuga bhajana and will take birth in Vraja in groups of one, two or three at the same time.” RVC, 2.7
VCT also explains this in his commentary in Srimad-bhagavatam:
The supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them. SB, 10.38.22
From Visvanatha Cakravarti’s commentary:
The words yatha tatha mean that Krsna responds to His devotees according to how they worship Him. This is in accordance with His statement: “As all surrender unto Me, I reward them accordingly.” (BG, 4.11)
The words sura-drumo yadvad (like a heavenly desire tree) indicate how the various degrees of fruits awarded correspond to the various degrees of shelter taken. As there is no discrepancy if the kalpa-vrksa (desire tree) does not give fruits to a person who does not take shelter of it, similarly it is so in the case of the Supreme Lord. However, whereas the Lord is dependent upon His surrendered devotees, the kalpa-vrksa is not dependent on those who take shelter of it. Therefore, according to the devotion, Krsna shows friendship, enmity or neutrality.
This verse and commentary proves that to attain the goal of prema-bhakti our desires must be very specific and focused. We have to desire a particular relationship with Krsna according to our unique nature and inclinations. It is absolutely not a passive process. By His mercy the details are revealed, but we must be proactive in that endeavor by expressing our spiritual desires for a specific relationship. There is no such thing as desirelessness. As stated above, “As there is no discrepancy if the kalpa-vrksa (desire tree) does not give fruits to a person who does not take shelter of it, similarly it is so in the case of the Supreme Lord.” Greed = very proactive.
The siddha-deha and its ekadasa-bhavas are a core part of the esoteric spiritual science of raganuga-bhakti underlying a process that is ultimately inspired by sincere love, attachment and deep longing. The siddha-deha is the foundation and starting point of your identity transformation, because your identity will gradually be more focused internally on your siddha-deha and proportionately less on your temporary external identity, until you finally attain your desired eternal relationship.
From BVT’s notes to the ekadasa-bhava verse in Harinama-cintamani:
Whatever one’s identity in this world, one should internally adopt a spiritual identity in these eleven aspects and worship Radha and Krsna directly in that form. HC, 15.58
My statements here are of course summary extracts of a larger more complex and systematic process, all of which is described in my book with full substantiation.
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Post by shishirkatote on Sept 26, 2013 9:45:40 GMT -5
HDG said-
1. My position has been exaggerated and over-simplified as in this statement: "The faulty reasoning and application is that if something is not explicitly stated in SB, it cannot be accepted as part of Gaudiya Vaisnava philosophy." a) I never said that I do not accept Acarya teachings on Raganuga-sadhana as part of our philosophy. b) The issue here is not siddhanta, philosophy, but rather sadhana, practice. c) Regarding practice, an Acarya prescription may be valid but not compulsory. d) Raga-sadhana has been shown to be valid, but not compulsory.
My Response -
Now read the following points which prove that there is a vast difference between practice and results of raganuga and vaidhi bhakti which proves the necessity of raganuga bhakti's being practiced separately:
1. Raganuga bhakti and vaidhi bhakti has a vast difference w.r.t to the attitude displayed by sadhaka. Raganuga sadhaka treats Krsna equal or inferior to himself. But for vaidhi bhakta, Krsna is always superior.
2. The prema acquired by raganuga sadhaka and vaidhi sadhaka is completely different. According to BRS 1.4.11,12,13 - Vaidhi bhaktas attain mähätmya-jnäna-yukta-prema that is endowed with knowledge of the Lord’s powers and raganuga bhaktas attain kevala prema which is prema with knowledge of the Lord’s sweetness.
3. What do vaidhi bhaktas attain? Jiva Goswami says in his commentary to BRS 1.4.12: By that type of bhakti (taya), the person attains sarsti and other blessings. What do raganuga bhaktas attain? Rupa Goswami says in BRS 1.4.13: That bhakti inundated with prema, with continuous, spontaneous desires to please the Lord free of desires for other results (even the desire to see His powers), brings even Visnu under control.
4. How vaidhi bhakti and raganuga bhakti practiced? Raga-Vartma-Candrika (1.3) - When one’s devotion is prompted by orders received from the revealed scriptures, then it is called vaidhi bhakti. But when one is prompted simply by spiritual greed, then it is called raganuga bhakti.
5. Following quotes from Raga-vartma-candrika (1.12) clearly define the difference between raganuga and vaidhi sadhana: Worshipping oneself, using mudras or nyasa, meditating on Krsna's pastimes in Dvaraka and worshipping Krsna's Queens in Dvaraka are practices not to be done by a raganuga sadhaka, although they are described in the Vedic scriptures. If someone, overcome by spiritual greed, begins on the path of bhajana, but still feels that it is not proper to give up all the rules prescribed by the revealed scriptures, even if they are unfavorable to his own sweet, spontaneous mood, and meditates on Dvaraka, etc, then he will attain the transcendental position of an associate of the Lord’s Queens in Dvaraka. This is confirmed by the scriptures: “One who has the great desire to have a conjugal relationship with the Lord, but who worships Him solely with vidhi bhakti will become a Queen in Dvaraka.” (BRS 1.2.203) The meaning of the word kevala in this verse is krtsnenaiva, not being able to give up any unfavorable item of his practice, such as worshipping the Queens of Dvaraka and being dedicated exclusively to vidhi bhakti.
6. Quotes from CC: "Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence. (CC Madhya 19.19) "Pure attachment without reverence is found in Gokula Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha. (CC Madhya 19.193) "When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal to Him. (CC Madhya 19.194)
7. Durgama-sangamani Tika- BRS 1.2.276-277: Among the means of attaining the Lord, which are filled with emotions, the relationship of enmity to the Lord, thought condemned, is also considered by him to be better than bhakti filled with rules, because it causes absorption in the Lord.
8. Bhakti Sara Pradarsini Tila of VCT on BRS 1.4.14: If a person practicing raganuga sadhana performs arcane which includes meditation on Rukmini and others of Dvarka, which are part of Vaidhi Bhakti, then the lord will now bestow kevala-prema.
HDG said -
2. The example of Rupa Goswami citing Natya-sastra fails its point on two grounds: a) Descriptions of rasa are just that: factual descriptions, not injunctions, or compulsory practices. b) We can clearly observe the primary and secondary rasas in Bhagavatam devotees, such as the Gopis, Pandavas etc. However we do not observe any Bhagavatam devotees formally practicing Raganuga-bhakti.
My Response -
You are quoting the examples of Gopis and Pandavas:
1. Gopis - Why should they "practice" raganuga bhakti? Gopis are kama-rupa-ragatmika bhaktas. Why do they need sadhana when they are nitya siddhas?
Raganuga-bhakti is defined as that bhakti which follows after the ragamika-bhakti found distinctively in the inhabitants of Vraja. (BRS 1.2.270)
Notice the word "distinctively". Gopis are nitya siddha ragatmika bhaktas. So why they should be seen practicing raganuga bhakti when they are eternally siddhas?
2. Pandavas - Firstly, Pandavas follow vaidhi bhakti. Secondly, they are nitya siddhas. So they are again not supposed to "practice" raganuga bhakti.
Sneha is explained as follows: some may claim that the sneha or affection of the Pandavas should be classed as ragatmika, since it is filled with friendly feelings of sakhya for the Lord, evident in their dealings with Krsna. Nevertheless, because that affection is predominated by awareness of the Lord’s powers, that sneha should be considered predominantly on the path of vaidhi (vaidhi-sadhana leads to prema with awareness of the Lord’s powers.) (Durgama-Sangamani-Tika 1.2.276-277)
HDG said -
3. If we are invariably required to do everything that Rupa Goswami recommends, then we strip Prabhupada of his true role as a great Acarya. Prabhupada's position is not merely to translate Rupa Goswami, but also to adjust a large body of devotional practices to our time and place.
My Response -
Why does he feel that Srila Prabhupada is merely a translator according to us? NOD is not a translation but commentary of Srila Prabhupada on BRS. Also, one can see that even Prabhupada directly speaks about raganuga bhakti's separate practice. I would also like to know, what is this "our time and place" thing. Why raganuga bhakti should not be practiced separately? If BVT spoke for his time, then why did he do that? I would like to know that. Does that mean, at the time of BVT (for those about100 years) specifically the rules of Vraja were too stringent, allowing only raganuga bhaktas enter inside? What about the time before BVT? Also, there is no pramana provided by him to substantiate his point.
Rāgānugā, rāga-bhakti is executed following the footprints of the devotees in Vṛndāvana. That is called rāga-bhakti. Kṛṣṇa's personal associates. Not to become directly Kṛṣṇa's personal associate, but following the footprints of Kṛṣṇa's eternal associates, we can come to the stage of rāga-bhakti. That is called parā-bhakti. That parā-bhakti is required. brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54] So this Kṛṣṇa consciousness movement is gradually developing up to the stage of rāga-bhakti or parā-bhakti. Then life is successful. (Bombay, January 12, 1975)
One has to serve Kṛṣṇa according to these regulative principles, but if one develops spontaneous love for Kṛṣṇa as exhibited in the activities of those who live in Vrajabhūmi, one attains the platform of rāgānuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhūmi. (Purport: CC Madhya 8.221)
"The word 'ańghri-padma-sudhā' means 'associating intimately with Kṛṣṇa.' One can attain such perfection ONLY by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles. (CC Madhya 8.226)
Therefore, the karmīs, jñānīs, yogīs and saintly persons are all seeking Kṛṣṇa. But by following in the footsteps of devotees who are in a direct relationship with Kṛṣṇa, especially the inhabitants of Vṛndāvana, one can reach the supreme position of associating with Kṛṣṇa. As it is said, vṛndāvanaḿ parityajya padam ekaḿ na gacchati: Kṛṣṇadoes not leave Vṛndāvana even for a moment. The vṛndāvana-vāsīs — mother Yaśodā, Kṛṣṇa's friends and Kṛṣṇa's conjugal lovers, the younger gopīs with whom He dances — have very intimate relationships with Kṛṣṇa, and if one follows in the footsteps of these devotees, Kṛṣṇa is available. Although the nitya-siddha expansions of Kṛṣṇa always remain with Kṛṣṇa, if those engaged in sādhana-siddhi follow in the footsteps of Kṛṣṇa's nitya-siddha associates, suchsādhana-siddhas also can easily attain Kṛṣṇa without difficulty. (Purport: CC Madhya 8.226)
"Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service. (CC Madhya 8.230)
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Post by shishirkatote on Sept 26, 2013 10:08:23 GMT -5
b) We can clearly observe the primary and secondary rasas in Bhagavatam devotees, such as the Gopis, Pandavas etc. However we do not observe any Bhagavatam devotees formally practicing Raganuga-bhakti. There is an example of devotees practicing raganuga bhakti in Srimad Bhagavatam. Refer to the following quote now: The gopī associates of Kṛṣṇa, who assemble in the place where Kṛṣṇa is appearing, are from different groups. Most of the gopīs are eternal companions of Kṛṣṇa. As stated in the Brahma-saṁhitā, ānanda-cin-maya-rasa-pratibhāvitābhiḥ: in the spiritual world the associates of Kṛṣṇa, especially the gopīs, are the manifestation of the pleasure potency of Lord Kṛṣṇa. They are expansions of Śrīmatī Rādhārāṇī. But when Kṛṣṇa exhibits His transcendental pastimes within the material world in some of the universes, not only the eternal associates of Kṛṣṇa come, but also those who are being promoted to that status from this material world. The gopīs who joined Kṛṣṇa's pastimes within this material world were coming from the status of ordinary human beings. If they had been bound by fruitive action, they were fully freed from the reaction of karma by constant meditation on Kṛṣṇa. Their severe painful yearnings caused by their not being able to see Kṛṣṇa freed them from all sinful reactions, and their ecstasy of transcendental love for Kṛṣṇa in His absence was transcendental to all their reactions of material pious activities. The conditioned soul is subjected to birth and death, either by pious or sinful activities, but the gopīs who began to meditate on Kṛṣṇa transcended both positions and became purified and thus elevated to the status of the gopīs already expanded by His pleasure potency. All the gopīs who concentrated their minds on Kṛṣṇa in the spirit of paramour love became fully uncontaminated from all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.(KRSNA, The Supreme Personality of Godhead - 1970 Edition : Chapter 29)The bold statements show that there were gopis who were practicing sadhana. How? Because they had material bodies. It means they were practicing sadhana. This is the example to show that there are devotees mentioned in Srimad Bhagavatam who were practicing sadhana bhakti. Also pay attention to "became fully uncontaminated". It means they were not siddhas and the remembrance of Krsna in separation made them siddha. So this is the example that HDG needed.
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Post by giridhari on Sept 26, 2013 13:26:09 GMT -5
Here is Hridayananda Maharaja's latest comments:
Uttama Sloka Prabhu:
"But you did say that raganuga-bhakti was a variable detail and not a siddhanta, which I have shown conclusively is not the case."
Hridayananda Maharaja:
We agree that raganuga-bhakti as life's goal is siddhanta. I never said that spontaneous devotion is a detail, as I keep saying.
The detail is exactly how one gets there. My point stands.
As you say,As you say, Mahaprabhu came to teach Raga-bhakti, but He did not teach a specific technique, other than chanting Krishna's names, hearing and speaking about Krishna, associating with devotees, and serving others etc.. So millions of quotes endorsing Raga-bhakti do not prove the necessity of a specific, detailed technique.
Uttama Sloka Prabhu:
And where are the instructions or teachings about alternative methods or processes? Saying that we only have to preach and carry on Srila Prabhupada’s mission is an incomplete understanding. That is only one part of our external sadhana.
Hridayananda Maharaja:
I have repeatedly agreed on this point: serving Prabhupada without striving to develop pure love for Krishna would be incomplete. But one may serve Prabhupada, AND fix in one's mind and heart the goal of reviving one's relationship with Krishna. In the course of one's service, one can be engaged in laulyam, yearning for pure love of Krishna. That is the alternative, and it works. Kindly supply a quote from Lord Caitanya or Bhagavatam explicitly stating that this is inadequate. Unless you can supply that, my point stands that Raga-bhakti is siddhanta, but a specific Raga-sadhana technique is a detail.
You offer quote after quote establishing Raga-bhakti as the goal, but we already agree on that. You offer not a single Shastra quote, or statement from Mahaprabhu, that REQUIRES a specific technique to get there, other than practicing bhakti with laulyam. Your argument that a specific Raga-sadhana is siddhanta because there are no alternatives is faulty on two grounds:
1. Shastra does not state it to be so, and you must stop taking Shastra praise of Raga-bhakti as explicit warrants for a detailed technique to get there. 2. Through circular reasoning, you keep denying the clear alternative: serve Prabhupada fully with a conscious striving to reach Raga-bhakti. There is no shastra denying the efficacy of this.
Conclusion: you insist on a detailed technique as siddhanta in the absence of Shastra proof. And you deny the efficacy of the alternative, again without Shastra.
With best wishes, Hridayananda das Goswami
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Post by Ameyatma das on Sept 26, 2013 21:24:43 GMT -5
Dear Hridayananda Maharaja,
Please accept my humble obeisances, All glories to Srila Prabhupada ! My respects to all the Vaisnavas,
Just a few thoughts I'd like to express here on some of the points you have made in your last response:
>Hridayananda Maharaja: As you say, Mahaprabhu came to teach Raga-bhakti, but He did not teach a specific technique, other than chanting Krishna's names, hearing and speaking about Krishna, associating with devotees, and serving others etc..
My understanding is that Lord Caitanya empowered Rupa, Sanatana and his intimate followers to write books to teach us all the details of the process of sadhana, both vaidhi sadhana bhakti and raganuga sadhana bhakti.
Srila Prabhupada's mission was to present all these teachings to the whole world through his writings, and by empowering his followers to also write and teach these principles.
Srila Prabhupada quotes Narottama das Thakura in the preface of the NOI;
" When I am eager to understand the literature given by the Goswamis, then I shall be able to understand the transcendental loving affairs of Radha and Krsna. "
>So millions of quotes endorsing Raga-bhakti do not prove the necessity of a specific, detailed technique.
When I read Uttamasloka prabhu's response, other comments and information in his book, I am also reading details about the actual practice given by our acaryas. Doesn't sadhana, both vaidhi and raganuga entail and include specific practices?
>Hridayananda Maharaja: I have repeatedly agreed on this point: serving Prabhupada without striving to develop pure love for Krishna would be incomplete.
But isn't the main point that Uttamasloka prabhu is making is that there is a specific sadhana practice that has been outlined by Srila Prabhupada in his books, and specifics given by our acaryas to fully develop this love? Wouldn't folllowing those specific directions be the most intelligent way to attempt to allow this love to awaken in our hearts?
>But one may serve Prabhupada, AND fix in one's mind and heart the goal of reviving one's relationship with Krishna. In the course of one's service, one can be engaged in laulyam, yearning for pure love of Krishna.
Once one has developed some greed, then surely the natural consequence would be to follow directions on how to deepen the practices given by our acaryas, based on that desire that is awakening within the heart?
>That is the alternative, and it works.
To me it appears that what you're presenting doesn't seem to be the full package of what is involved in the practice of raganuga sadhana bhakti. To me it sounds like just the beginning point, which needs to be nutured through specific practices.
These were just some questions that arose within me when I read your response here, if you wouldn't mind clarifying. Thankyou.
Your aspiring servant, Ameyatma das
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Post by niscala on Sept 27, 2013 19:40:53 GMT -5
Shishirkatote: There is an example of devotees practicing raganuga bhakti in Srimad Bhagavatam.
Oh I just wrote the opposite, that they were all already perfect! Its very nice being defeated by you, prabhu. I hope our discussions will always be vada, for the pursuit of truth, and never descend to jalpa or vitanda, with an aim to win. Please feel free to defeat and contradict me on the basis of sastra, as appropriate. It helps me a lot.
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Post by shishirkatote on Sept 28, 2013 7:51:38 GMT -5
Mother Niscala - No you are not wrong. Some of the gopis were sadhakas who later became siddhas and some of the gopis were nitya siddhas. I just presented the other side of your statement. Rather, I did not have an idea that you had written something like that earlier.
Yes, it should not become jalpa or vitanda. As long as the discussion is taking place on the basis of sastras, everything is fine.
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Post by niscala on Sept 28, 2013 23:20:23 GMT -5
Not wanting to go behind the back of a senior devotee whom I have always respected for his excellent qualities, I wrote directly to Hridayananda Maharaja with some of my responses--also of course to get his feedback. I instead got this response from his disciple Giridhari prabhu, who is on this forum. I'm posting it here for further comments to be made upon it thus, as I do not have the sastric wherewithall that some of our participants do. I have meagre knowledge, so please enlighten us all with your own responses.
>>I read your comments (and I have also read Uttamasloka Prabhu’s book), and, if I may be so bold, I would like to comment on them. I think you’re missing the key point Acharyadeva is making: there is a distinction between raganuga-sadhana and raganuga-bhakti.
Raganuga sadhana is raganuga bhakti in the practice stage.
>>>No one is debating whether raganuga-bhakti is necessary. It is. We’re all clear on that. The scriptures and Lord Caitanya make that very clear.The issue is, how does one practice his raganuga. The Goswamis have presented us with varied methodology.
Where is the variation in the methodology? Uttama sloka has not found variation in any of the numerous books of the Goswamis and acaryas that he has studied. The fact that he found that they did concur, enabled him to summarize and write down a summary of all those practices and conclusions about which there is no variance of opinion, at all, among the acaryas. And he has an open challenge for any learned scholar to provide evidence to the contrary. He even provided a public forum for it. So far it has not been forthcoming.
>>We call this raganunga-sadhana. This is one option, and it’s certainly bonafide.
It is not presented that way by the acaryas, however. It is presented as the only way for entrance into Vraja Lila, and they concur on the specific practice.
>> Acharyadeva is suggesting, however, that the best method to continue to enhance your raganuga-bhakti is to preach, to dedicate life and soul to satisfying the great vraja-vasi, Srila Prabhupada.
It has been explained already that preaching and satisfying Srila Prabhupada does not stop or diminish when one pursues the path of raganuga as chalked out by our previous acaryas. Indeed they suggest that one externally perform all the limbs of vaidhi bhakti, which include preaching, while being absorbed thus. There is some misconception that one must retire to a solitary place to perform his bhajan but that's simply not true. Externally, the raganuga bhaktas appear no different to the vaidhi bhaktas. “You wouldn't know them from a bar of soap” as we say here. They preach, they dedicate themselves to his mission, but internally identifying themselves in a form suitable for eternal service in Vraja lila. This step is necessary, because as Uttamasloka points out, one cannot replace the powerful bodily concept with same vague or unspecific notion of being a servant. The proof of the power of the illusory energy to have us fall trap to the illusion we are these forms, is that so many devotees have fallen down, big preachers included, and big preaching aims notwithstanding. This body has been created out of strong material desire. It is unsuitable for eternal service, but as Srila Prabhupada said many times, we have to make the best use of a bad bargain. The perfect bargain, which one must beg and beg for in great earnest, is an eternal form. This is not automatically given in the course of serving the mission , for as the previous acaryas have declared, it is only an unslakeable thirst, an intense greed, that qualifies one to receive it.
>>By doing this, one automatically will be developing one’s own unique rasa with Krishna in Vrindavan.
Since all the acaryas agree that it is only an intense greed, or lobha, that qualifies one for entering the raga path, how can it be automatic? One must follow the path chalked out by the previous acaryas. How many times did Srila Prabhupada say that? It was so common an utterance, that it has become an ISKCON cliché “gotta follow in the footsteps, prabhu!” Unfortunately, we are utterly uneducated as to what those precise footsteps are and where they are placed, so we can step in them, and take them up as our own.That being so, how can we follow?
That is where Uttamasloka's book does a huge and incalculably beneficial service to the community of devotees. Srila Prabhupada declared us-- the members of his society--to be “Rupanugas” or followers of Rupa Goswami. But many of us have not even read his books, beyond the summary study of BRS. Even in that book, raganuga bhakti is discussed and described as the only way to enter Vraja, and in his other books, which are vast in number, he precisely delineates the path of raganuga and provides us with specific procedures, and pastimes to absorb our consciousness in.
If we are meant to be Rupanugas, we are meant to follow him and his specific directions. That is what rupanuga means- to be a follower of Rupa! So, to be loyal to Srila Prabhupada, and follow him, we have to do as he says and follow Rupa Goswami's teachings. There is no other way to interpret his instruction. Rupanuga means a follower of Rupa Goswami/manjari.
>>One will naturally develop and feel a specific rasa, meditate on Radha and Krishna in that rasa, meditate in one’s eternal form in serving Krishna and His associates personally, etc. This all happens naturally as one is constantly engaged in serving Srila Prabhupada’s desire, by the mercy of Krishna and Srila Prabhupada.
Certainly carrying out the desires of Srila Prabhupada will qualify one for the mercy. And what is that mercy and how does it come? It comes as vani, instructions, and it descends via the parampara. How does one best serve Srila Prabhupada's desire? When he was asked that, he responded “you becoming Krsna conscious!”
This means being conscious of Krsna at every moment. Srila Prabhupada has also explained that when we say “Krsna” we don't mean Krsna alone- but Krsna along with all His associates, the gopis, the gopas, the cows and so on, existing not as static images in the mind, but performing sweet and charming pastimes together that captivate the heart and draw it away from mundane sense objects. This is the process- the “higher taste”
Are we required to just meditate on such pastimes, as like watching a movie on screen? No, the acaryas advise us to become a part- pick your role, what you would like to do- your attraction. Then get down on your knees and beg for it. This is possible for a sadhaka who has grinded his way through anartha nivritti- painfully excruciatingly identifying all his anarthas and having to petition harinama to cleanse them from his heart- he nows again has to beg- for eternal service. Begging has become his occupation!
How to beg is also explained. Rupa Goswami exhibits this insatiable thirst for eternal service in his prayers which I am just now reading, called “Utkalika Vallahari”. If one wants to follow him, and be a Rupanuga, one has to follow his footsteps- this footstep he took- to hanker, plead and beg with intense longing, for a service to perform in his siddha deha. The intensity of his deep longings melt the heart and make one feel as if one's own heart is made of stone. Deeply attracted to his (her) mood, one feels useless and disqualified, and develops one's own desire to beg in utter humility and dependence.
That is what it means to be a Rupanuga- following in her footsteps. And SP wanted us to be all Rupanugas. In the vaidhi bhakti stage, however, it is only possible to serve using the present body, and by such sincere service, combined with the mercy of the precious acaryas, coming down to us through their books, one develops lobha for a siddha deha suitable for eternal service.
One then fully identifies with being a servant of the Lord- because one identifies completely with his spiritual form, having developed it through meditation and spiritual desire and longing- just as this material body is developed by desire and meditation (on sense objects). The process of acquiring both the spiritual and the material body is the same- desire- but the desire for the former is to serve, and serve in some specific capacity. It isn't vague.
>>Now this is just me asking you here: don’t think that if Srila Prabhupada really wanted us to get into the complex technicalities of raganuga-sadhana, he would have been more emphatic of it?
He was preaching as an acarya, according to time, place and circumstance and as such, his recommendations are always in relation to the level of advancement of those he is preaching to. But many times he urged them to “always hear, chant and remember the name, form, fame and pastimes of Krsna” or words to that effect. How one carries out this order, is according to one's level of advancement, or his adhikara. A devotee on the ragaunuga path does it both internally and externally. He has both his outer body and inner body serving. A neophyte may have his outer body serving, but his inner consciousness wanders. Have we not all experienced that?
>>Are we really to believe Narayana Maharaja’s [bogus] propaganda that Srila Prabhupada didn’t give us everything and that we need someone else to explain these things to us now?
He wanted to give us all the books of the previous acaryas, by translating them. He said so. And these books number in the hundreds. Uttamasloka has spent years reading them and has found that no acarya, including Srila Prabhupada, is in disagreement about any point regarding the process of entering Vraja. It is only through lobha, then through the various stages, culminating in prema.
>>Raganuga is the most important aspect of our practice – are we to believe Srila Prabhupada would just let us “figure it out” translating and trying to understand on our own the Goswami books?
No he intended to do it for us. In his absence, his disciple, Uttamasloka prabhu, is carrying on his mission and fulfilling his desire- that we have access to this literature and understand it in exactly the way, mood and understanding presented by the acaryas in our line, avoiding all the misunderstandings, and misapplications of it that abound, and have always abounded.
Srila Bhaktivinoda Thakura, in Sri Chaitanya Siksamrita has described--- the progress of the soul, in moving upwards from varnasrama to vaidhi bhakti and then to ragaunuga--is exactly like moving up a ladder. One must make a deliberate effort to move upwards, but one must become firmly situated on the upper rung, before withdrawing from the lower rung.
Srila BhaKtivinoda describes that moving upwards too quickly will cause falldown. And moving too slowly, because of attachment to the former rung, one will not make advancement. He stresses, in SCS that many devotees lament that they have not attained bhava, but make no deliberate effort to move upwards from vaidhi bhakti to the next platform.
His criticism is sharp and it is relevant. Because again and again we hear devotees praising USP's book as revolutionizing their spiritual lives- because as they explain, before reading it, they felt they were making no progress.
USP is providing the next step up, making it widely available. It is nothing but the distilled essence of all the acaryas writings on the subject. It shows us their footsteps, the steps they describe to take, one by one, so we can follow them. Otherwise what does it mean to “follow in the footsteps”? !
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