My Last Conversation with Aindra Prabhu

By Dhanesvara Das

Since I first met him in 2004 it was my custom to visit with Aindra Prabhu each time that I went to India. Last year was no different, and I knocked on his door on 30 June 2010, not knowing that this would be our last meeting. Visiting Aindra was always a very special occasion. He was a devotee who didn’t wasted time, always was preaching, and always spoke from his realization. And his realizations were something extraordinary. I did have some things I wanted to tell him this time, however-his book. An electronic copy of it was passed to me some months earlier and I wanted to make him aware that it was circulating, perhaps against his wishes.

He had his own agenda however, and from the very beginning he was pressing me: “When will you come back to Vrindavana (even though I hadn’t even left yet!)? Will you be back for Kartika? You should come back and stay in Vrindavana for some time…” On and on he pressed these points, and he was intense about it, and but at the same time very personal, and clearly speaking for my welfare, like a concerned parent would to their teenager. After we spoke a bit more I wanted to excuse myself so as not to take too much of his time, but he wanted to go on, and did go on-for several hours. Quite amazingly it seemed that he knew exactly what I needed (and wanted) to hear and he kept on with it. Moreover, there was an unmistakable urgency to his message that touched me to the core. “There is no time to waste. We don’t know how much time we have in this world, and we should use every available minute for chanting the holy names in japa and harinam. And we should do whatever we can to live in Vrindavana. Vrindavana is such a special place because in Vrindavana you get 1,000 times the benefit for your devotional service than you do anywhere else.”

He had another intense lesson for me, repeatedly telling me that raganuga bhakti was a separate path from vaidhi bhakti, and that raganuga had to be intentionally cultivated as such. He went on and on about this too, but he was speaking about things that I was only partly familiar with, so remembering that I had my MP3 recorder I thought that I should record him. So I turned it on and he continued with his message. Here is (in part) what he said:

“Sadhya bhakti refers to from the stage of bhava onwards…means bhava and prema.
“This brahma bhuta prasanatma na sociti na kanksati, this idea of being established on the brahma buta platform refers to this verse in Bhagavad-gita where he says sa gunan samitiyaitan brahma buyaya kalpate, transcending the modes of material nature and coming to the level of brahman. But Prabhupada establishes in one of his purports that that brahma buyaya kalpate refers to the bhava platform. Which means that one isn’t established above the influence of material nature until he comes to the bhava platform. From the bhava platform, there, real spontaneous devotional service begins. And this is described in Bhakti Rasamrta Sindhu where Rupa Goswami says that actually real devotional service doesn’t begin until one comes to the platform of spontaneous devotional service.

“Spontaneous devotional service means sadhya bhakti, not sadhana bhakti. Raganuga is part of sadhana, not sadhya. This is a common misunderstanding among devotees.

“Bhava is the beginning of the stage of sadhya…See the problem is, I can show you, it will take some in-depth discussion, but I can show you where in Prabhupada’s Nectar of Devotion in one chapter there are six serious mistakes which have, I don’t blame it on Srila Prabhupada, but whether Srila Prabhupada read it or not, I don’t know, because it seems like he would have caught the mistakes, but in the Spontaneous Devotional Service chapter, instead of using the actual word used by Rupa Goswami, ragatmika, the word raganuga has been used. Which has created complete confusion among the vast number of devotees in our society who think that raganuga is something that happens after you have already gone to the bauma lilas of Krishna, and you are following in the footsteps of the eternal associates of Krishna, as a cowherd boy trainee in the bauma lilas of Krishna. They have this conception that that is what raganuga is all about, but it’s totally wrong.

“That conception has to change. At that stage it is ragatmika. Those eternal associates of Krishna and those who are sadhana siddhas and krpa siddhas, who come to the perfectional platform of becoming eternal associates of Krishna, they are ragatmika. Whereas raganuga refers to…if you study carefully the Chaitanya-charitamrita, it is correct. But in the Nectar of Devotion which was read long before, and first impressions are lasting impressions, so you may not get beyond the confusion because you are still harboring the misconception, so you don’t catch it.

“But in Bhakti Rasamrita Sindhu, Rupa Goswami, in his description of the process of sadhana bhakti, he describes that there are two margs. It’s not two levels, they are two paths of sadhana bhakti. One is vaidhi sadhana marg, and the other is raganuga sadhana marg. They are both sadhana bhaktis, and they both begin from sraddha. There is adhua shraddha…and, but one type of sraddha engenders vaidhi sadhana, and the other type engenders… there is what is called shastra visvas maya shraddha, vishvas means faith in the instructions or the injunctions of the shastras. Do’s and don’ts. Prohibitions. It is fear-based devotion based on the determination to hear shastric injunctions in order to avoid repercussions by committing offenses. That is vaidhi sadhana marg. And then there is raga sadhana marg. What does raga mean? Raga means attraction.

“Actually Srila Prabhupada didn’t come to give vaidhi bhakti, but to give raga bhakti. And this is described in Chaitanya-siksamrita, and you should read it very carefully, that the purpose of vidhi, rules, is to curtail one’s inordinate raga, or attraction, for mundane rasas. So the viddhi is simply there to force you to give up your attraction and attachment to mundane rasas so that you stand a fighting chance. By the influence and association of rasika Vaishnavas or raga bhaktas, they can help you to become acquainted to Krishna Who is all-attractive. And then when you become attracted to Krishna-lila then viddhi has already served its purpose and is no longer relevant. But there is a transitional stage where there are different degrees of the necessity for the influence of viddhi and the influence of attraction.

“It is very clear that there are two margs. One marg is based on shastra vishvas maya shraddha and the other is based on lobha maya shastra. Lobha means greed and greed is based on attraction. So it depends on what kind of association you have. If you are associating, and it depends on the receptivity, based on previous accumulation of bhaktyam mukhe sukriti, from previous lifetimes, which is based on the types of association you had in previous lifetimes. If you associated with ritualistic devotees in previous lives, then in this life you may be develop this shartra vishvas maya shraddha to a large extent and be more or less fixed up in your determination to follow vaidhi marg. Whereas if in previous lives you had association with rasika Vaishnavas then your natural receptivity toward the attractiveness of Krishna, and unalloyed devotional service in Krishna consciousness will engender lobha maya shraddha. This shraddha is based on greed to attain something that you have seen that is very attractive to you. You have high estimation to something that is very attractive and wonderful that has allured you to go beyond whatever would stand in your way to attain. Therefore Bhaktivinoda Thakur says that the difference between vaidhi marg and raga marg is that the vaidhi marg is very weak whereas the raga marg is very strong. By vaidhi marg, on account of the fact that you are lacking the attraction to the actual objective, you are only adhering to the principles of bhakti due to your fear of falling back into maya. And he says that it will be a very long time and laborious process by following the vaidhi marg to come from the stage of sraddha to the stage of bhava.

“And not only that, but the bhava that is realized by doing vaidhi bhakti is different from the bhava realized by raga. You wind up with a ritualistic form of bhava, or what is called mayada bhakti, or aisvarya jnana mayi bhakti. Whereas in the raga marg, because of the force of attraction, the magnetism that one experiences in coming with Krishna’s subject matter, which is attracting your heart, when that greed evolves in your heart, then naturally you don’t want anything to come between you and your objective, and you can very quickly progress through the stages anartha nivriti.

“This is described in Visvanatha’s Ragavartma Chandrika, which is a very important book to read. There is one book called “Bhakti Trilogy” that might include it. I can give you these electronically. I have all these books.

“The point is that in Nectar of Devotion, in the chapter titled “Spontaneous Devotional Service Further Described”, there is no mistake as such, where they are improperly using the word raganuga. It’s just that in the previous chapter you have read the word raganuga, raganuga, raganuga, and you get this idea of what raganuga is, but when you the next chapter you are wondering what are we talking about here because he’s using the same word raganuga to refer to something that is of a different nature. So you must be thinking that this is raganuga that is relative to term raganuga used in the previous chapter, and then you are totally confused.

“I wish we could sit longer, maybe if you have time tomorrow, and I can show you Banu Maharaja’s translation of Bhakti Rasamrta Sindu. I first discovered this many years ago when I read Banu Maharaja’s translation. In his translation the word ragatmika is used, then I went back to Prabhupada’s and I saw that there was a misuse of the terminology. And I realized that that is where all the confusion is coming from.” Unfortunately at this point the recorder battery was finished, but this significant segment of the conversation was captured, and this is what I wanted to share with the Dandavats readers. Aindra is absolutely correct in this mistake that appears in the “Nectar of Devotion.” The good news is that the correction has finally been made in the most recent English edition, and I recently confirmed this with Dravida Prabhu, the BBT editor. The bad news is that this mistake has been promulgated in the translations of NOD because they are all based on the English book. I have checked the Lithuanian book (where I am right now) and the mistakes are there. So I want to encourage all devotees who have friends in non-English speaking countries to tell them to correct these mistakes so that the confusion is not perpetuated. Two Different Paths? At first I was confused by Aindra’s statements that vaidhi-bhakti and raganuga-bhakti were two different paths, because Srila Prabhupada repeatedly and clearly makes it clear that one must follow vaidhi-bhakti until he has reached the stage of anartha-nivritti, being free from the impulse and desire to commit sinful activity. I needed to think this through carefully and research it. As I did it became clear that he was making the point that after one reaches anartha-nivritti one needs to intentionally take up the path of raganuga, not in-place of, but as far as necessary, along with vaidhi bhakti. This instruction is given by Srila Bhaktivinoda Thakur in “Sri Caitanya-siksamrita”:

“There is another type of sadhana bhakti besides vaidhi bhakti. It is called raganuga bhakti. Previously it was said that there are two ways of pleasing the Lord: by following rules and by attraction. It is necessary to differentiate between these two. That system of worship of the Lord that is executed through a sense of duty is called vaidhi bhakti. Rules that are executed through consideration of a sense of duty are called “vidhi.” The tendency that operates through a natural taste is called “raga”" To be completely and spontaneously absorbed in some object is called “raga.”

“The object pursued by raga is called the desired object. In the activities of raga there is no necessity of consideration or deliberation of what to do or what not do. Raga is a natural propensity. The raga exhibited by the soul in a conditioned state is a perversion due to false bodily identification, and the perverted raga accepts material things as its objects. Directing this raga towards flowers, food, drink, intoxicants, clothing, shelter, or lover, the living entities end up in a world of illusions. For this reason the conditioned souls are situated far apart from raga directed to the Lord. Since bhakti instigated by raga is therefore very rare, it is necessary to consider carefully what is beneficial and detrimental in worshipping the Lord. From this consideration arises rules or vidhi.

“The rules monitor the state of raga. Rules are not an opposing party to raga. Rules may be called ritual and raga may be called spontaneous attachment. Though they are different conceptions, in the pure state they are one. Rules in their pure state are assistants to raga. Pure raga follows the rules, which are the will of the Lord. For the Lord, the rules predominate, and for the jivas, raga predominates. The opposition of raga and vidhi seen in the material world is due to the unhealthy condition of raga. When raga recuperates, vidhi, having fulfilled its function, retreats. Therefore, in the healthy state raga predominates for the jiva. As much as raga for material things leads to degradation, so raga for the Lord becomes the highest condition of existence. The relation of raga with vidhi is like the relation of the body to medicine. Raga has many functions, but vidhi’s function is to protect and nourish raga. When raga is thoroughly nourished, it does not depend on vidhi any longer.

“Pure raga for the Lord takes shelter of only the pure soul, a soul who has been liberated from material contamination. That pure raga is called ragatmika bhakti. Only pure souls, who participate in the Lord’s pastimes, are qualified for ragatmika bhakti; none except the inhabitants of Vraja are qualified. When conditioned souls, by hearing the descriptions in the scriptures, develop a desire to follow after the inhabitants of Vraja who offer ragatmika bhakti to Krsna, the bhakti that results is called raganuga. The inspiration for this bhakti is greed for its object, not rules or scriptural guidelines. The rules, by various methods, attempt to stimulate the nature of the soul. When greed becomes the impetus for those rules, it is no longer called vaidhi bhakti, but raganuga bhakti. Thus there are two types of sadhana bhakti: vaidhi and raganuga.

“That person who becomes greedy to attain the emotional state in which the ragatmika devotees serve Krsna is qualified for raganuga bhakti. Raganuga bhakti includes all the same angas as vaidhi bhakti, but the devotee of raganuga bhakti performs those activities with a spontaneous mood, rather than by rule. The conditioned soul living in the world must necessarily carry out physical, mental and social activities to maintain his body. Those rules mentioned in the discussion of vaidhi bhakti, which serve to keep the devotee on the path of devotion and prevent him from becoming materially contaminated, must also be followed by the practitioners of raganuga bhakti.

“The practice of raganuga is internal, so what external rules should the person follow?
[Devotees! Please note this next important paragraph!]

“If devotees do not accept all the necessary rules of vaidhi bhakti which serve to make them fit for practicing internally, they will finish their life untimely or revert to material life, and reduce their propensity for raga. If the manner of cultivating devotion is not accepted in full, internal practice cannot be maintained or grow. Interest in raganuga may grow, but the angas of bhakti, such as hearing and chanting should not be given up.

“Just as in vaidhi bhakti, the rules of naitika dharma mature and change shape, so also, in raganuga bhakti, the rules of vaidhi bhakti change slightly in emotional content and display some independent qualities. In some circumstances the rules change slightly, and in other cases they transform entirely. This will be apparent from observing the conduct of the devotee. These changes do not arise from scripture, but according to the taste of the individual, and thus examples are hard to give. Examples can only be given for vaidhi bhakti.” This quotation should be sufficient to make the point perfectly clear. Please note the corrections to the Nectar of Devotion and make them in your copy. I did get the opportunity to tell Aindra about his book and he was more concerned whether the one circulating was the final copy of the book. Apparently he had made some changes that were important to him, and if anything was going to circulate he wanted it to be the final edition. In any case the paper edition is available and it is such a lovely and artistic book, both in the printing and case, as well as the language, which can only be Aindra’s. I love it. Alas, I didn’t go back the next day as I had made a hasty arrangement to return to Delhi that morning. But I was ecstatic about our conversation and was so much looking forward to meeting with Aindra again to continue the discussion. Sadly, that was the last conversation. He knew he was going to leave this world soon, and he said as much in his book. Perhaps that was why he spoke to me in such an urgent mood.

Dhanesvara Das

www.spiritual-econ.com http://spiritual-econ.blogspot.com http://gitagrad.blogspot.com

Temple Chants 1 Million, 415 Thousand Names Of Krishna On New Year’S Day

http://www.dandavats.com/?p=9174

Phoenix, Arizona Temple Chants 1 Million, 415 Thousand Names Of Krishna On New Year’S Day

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Cakri das:

The devotees and members of the Phoenix, Arizona temple held a Harinam mantra group meditation on New Year’s day. This auspicious event began at 5am, with the participants attending the Mangal Arotik ceremony. After Tulasi Puja, all the assembled vaisnavas began to chant the Mahamantra on their japa beads. The original goal was to chant at least 500,000 names of the Lord.
As the sun rose in the east through the large temple windows, heralding the beginning of the first day of the New Year, the devotees continuously chanted, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. Most of the members attended the complete morning program. The chanting continued throughout the day. There were participants as young as 7 years old in the group. Everyone felt that this was a very auspicious beginning to the New Year. Several members commented that they didn’t realize how nice it is to come to the temple in the morning, and attend the morning program. I asked one member how he felt after chanting. He commented, “I feel really good. The Mantra is in my mind; no more bad thoughts”. The enthusiasm for the chanting of the Mahamantra kept increasing throughout the day. By the end of the day 1,415,232 names of the Lord had been chanted, by 143 participants! Almost three times the original goal!! Everyone involved felt this was a very auspicious beginning to the New Year, and many members vowed to continue chanting during the rest of the year. This program was spearheaded by our temple president, Prema Dhatri Mataji. She plans on continuing this program with a group Harinam mantra meditation on the first Saturday of each month. Many families are already chanting 16 rounds, and preparing for initiation.

The night before, on New Year’s eve, a group of devotees accompanied by HH Ganapati Swami Maharaja, went on Harinam sankirtan. They tolerated subfreezing temperatures, which are unusual for the Arizona climate. They chanted and distributed books for several hours, until Midnight, in an area where thousands of people gathered to celebrate the New Year. All glories to these devotees for delivering the Holy Names in the cold weather that we are not accustomed to.

We humbly pray that this auspicious beginning to the New Year will continue, and our chanting of the Holy Names will increase more and more. Param Vijayate Sri Krishna Sankirtanam!!

Your servant,
Cakri Das , ISKCON Phoenix

Aindra Prabhu's Vyasapuja Offering

 http://www.harekrsna.com/sun/editorials/07-10/editorials6355.htm
Transcription of Aindra Prabhu's Vyasapuja Offering
BY: SUN STAFF

Jul 25, 2010 — CANADA (SUN) — Following is a transcription of Aindra prabhu's address, offered on Srila Prabhupada's Vyasa Puja last year. A kind-hearted and dedicated devotee provided this transcription service on behalf of Aindra, a great soul, hoping that many more will receive his message in the world of devotees.

The video presentation of Aindra's Vyasapuja offering has received a huge volume of traffic. Many devotees are talking about the importance of his message, which we will no doubt see quoted in articles other devotees write, for a long time to come. So we greatly appreciate this transcription effort.

There were a few words prabhu couldn't make out during the transcription, which are marked with (??). Please let us know if you identify any errors in the transcription or can fill-in the missing words with some certainty, so we can note the corrections.

Aindra Prabhuu's Vyasa-puja Offering Part 1

"There is a saying, Srila Prabhupada even used it. There is a saying that preachers are least appreciated in their own hometown. I guess that is just normal. so we shouldn't get too upset with that opinion. It happens to us. Anyhow, I see most the devotees seem to be rather new devotees, so I don't know how much you gonna you gonna be able to put this recitation into practical use now, but you should remember that today's disciple become tomorrow's guru, isn't it? So therefore so it's also good to be edified and cautioned as to the actual purpose of our mission etc. So I have written a few words here just to try to consolidate my ideas so that I don't carry on, and on and on for three hours.

On this occasion of this most celebrated event, commemorating the appearance of our beloved Srila Prabhupada I again earnestly offer my obeisances to the esteemed assembly of devotees and humbly entreat once more, kindly, carefully and patiently hear a few selected straight forward, truthful and perhaps spicy words from the heart from the lowly and insignificant Aindra das.

Some may think me to be a bit brazen or rather audacious to say the things I do. Whatever it may say, I pray your broad mindedness will kindly recognize the relevance of this short recitation as well as my intention to catalyze of greater depth of thoughtful discussion regarding of the mission of HDG and the progressive viability of our evolvement with his mission.

Left to themselves the fumbling raganuga dabblers will ever disastrously stumble along as unauthorized intruders will into the path of rasa and their lobha and bhava will never crystallize. However, when by the Lord's mercy genuine lobha, that means greed pertaining one of the braja bhavas appears in the heart, one gradually becomes enlightened in different ways. Uddava says in Srimad Bhagavatham 11.29.6 "Krishna reveals Himself through the acarya, Spiritual Master or through the agency of Caitya guru, the Supersoul."

Thus some devotees attain knowledge about the moods of Krishna and His Vraja associates from the mouth of the Rasik Vaishnava guru, some from the mouth of the learned Raganuga devotee, and some whose heart has been purified by practicing devotional service will have this knowledge directly revealed to them from within their hearts. From the stage of anartha nivirtti so at least we should come to the anartha nivirita stage. Then it will start to have more relevance in our lives. It has more relevance even now, as it is meant to prod you, to push you, to do the anartha nivirtti to come to the platform where this begins makes perfect sense.

From the stage of basic anartha nivirtti, when Guru and Krishna will be satisfied with the intensity of our anxiety, our desperation, our ardent affinity and our nista for attaining our natural eternal mood of loving exchanges to reach ecstasy, bhava siddhi, there will certainly be further further enlighten by gradual revelation both from within and without. Then practical attainment of authentic prayojana, our requisite prema-ke relationship as an assistant of Sri Guru in his or her own internal services to Radha and Krishna will be sure and solid by their grace. At that stage only fullest empowerment to act as an agent of Krishna's compassion both internally as a brajagopa or gopi serving in His nitya lilas and externally as a preacher moving within the psycho-physical dimension becomes possible, not otherwise.

This material world will be repeatedly manifested and unmanifest for the rest of eternity. It is not that this insignificant point on the eternal time of continuum is the all important consideration. For all eternity there will be inumerable of fallen conditioned souls who need to be delivered to the Supreme perfection by the influence of someone's highly qualified and most capable, fully self realized, super consciousnessly powered by preaching efforts.

Furthermore a most profound truth is that, Krishna being an extremely witty connoisseur very often requests the emancipated jiva who has in his sat-cid-ananda spiritual body attained his pleasure pastimes at His abode of Goloka to return in the acarya svarup to this material cosmos as the nitya mukta avatar. Such a nitya mukta jiva may then act as the greatest emissary of the Lord's compassion of the other jivas bound by the network of Maha maya's allurements.

Having become the recipient of the fullest extent Krishna's mercy only descend emancipated as the fully enlightened gopa or gopi has the most splendid incomparably creative experience of the brightest absorbing prema contrasted against the black background of previous material existence characterized by the object forgetfulness of the Lord.

Part 2

The nitya siddha jivas as well as Krishna's divine svarup sakti tattva counterparts and even Sri Krishna Himself being always transcendentally situated and ever free from the influence three mode of nature can never have such an of the extremely enhanced contrasted experience of the extent of the Lord's compassion. Only the emancipated jiva fully evolved to the agony of individually achievable transcendency can most perfectly emphasize with the plight of the condition soul. And only such thoroughly unabated devotee having perfectly completed the progressive course of braja bhakti bhajans can bring about in Krishna and enhance his appreciation of his own quality of benevolence.An appreciation otherwise unfeasible, in the spiritual world.

It's only the emancipated jiva therefore who truly realizes what bliss is in store for the conditioned souls upon achieving the highest perfection. And as such, the emancipated is the fittest to instrumentally deliver the fallen souls to their highest end. Having the fully actuated in sac-cid ananda deha the emancipated jiva remain ever beyond the degrading modes of the ever degrading material nature. He or she may remain therefore, perpetually within the material world for assisting in the Lord's preaching mission. Apparently, descending into the 2nd class or madhyama adhikari devotional status without running the risk of falling down to the material platform.

Every disciple wants guruji to be such a fully empowered parama maha bhagavat avatar coming down from the spiritual world to deliver the discipleji the lotus feet of Krishna. We will have the rest of eternity to collect the thousands and millions of disciples if that is what Krishna wants, not that we push the panic button childishly play makeshift life guard guru, jumping into the ocean of material existence to "save" the "drowning" souls become overwhelmed by the tidal wave of maya and heroically get ourselves drowned in the process.

Are you still with me? It's is a little distracting in a way.

It's nice that we in our spiritual infantility, intelligently rely on the power of our guru's fully self realized purports in the matter of assisting his preaching mission through the solid medium of book distribution. That is no doubt a tremendous credit. In the end however, it will surely be preposterous to expect the books to be fully Krishna Consciousness for us, wouldn't it?

Transcendental book distribution certainly serves to quiescently inculcate ideal spiritual standards upon humanity. That is the mercy of the acarya parampara. To give us some meaningful engagement along the way.

Nevertheless we should not idiotically ignore the obvious implication that it is we who have to personally learn and gradually realize the full gamut. of the progressive pure devotional experience. This must necessarily be accomplished by the practical application of appropriate authoritatively approved internal Rupanuga methodologies, notably illustrated in the writings of Raghunath Goswami and Visvanath Cakravati Thakur.

The point is that every one of us at some juncture was at the receiving end of the book distribution effort.

Can I see how many devotees received a book and that is what induced them to come forward to join KC movement? Did anyone ever receive a book? Book distribution effort means that the books were distributed to someone. And we happen to be that someone to whom the book was distributed. Why were the books distributed to us? The idea should be that the books were distributed to us to induce us to go to the highest end of our relationship with Krishna in the one of the braja bhavas. Unless and until we actually go to that end, the purpose of the books distribution that was done to enable us to receive the book won't be perfectly fulfilled.

Therefore we have to go that end to make the book distribution effort a complete success. An intelligent and thoughtful book distributor should sincerely consider, understand and appreciate and in due course apply this principle in practical life. Otherwise what is the meaning of the whole affair?

How can we deem our transcendental book distribution a complete success Unless that someone becomes fully absorbed in relishing the braja bhavas as a result of having gained the attraction and greed for them by deeply imbibing sastras essential message.

Work now samadhi later, that's alright, but what work? and how much later? How later does later have to be, before later to be considered later enough? Later after some future God knows how many births?

Restoration of one's constitutional topmost of braja prema saturated quality of para dukha dukhi compassion towards others as our Srila Prabhupada has. Falling in the wake of the immaculate moods of gopas and gopis of Vrindavan. An achievement of full blown self realization in terms of the achievers highest potential are in effect one substance. Prema and compassion are essentially tantamount in that prema deliberately expresses itself as a service endeavor to facilitate the happiness and relief the distress of Krishna and His devotees not excluding the fallen potential devotees of this prison world of three fold sufferings.

Particularly in the higher braja rasas: sringar, vatsala, and some varieties of sakya in natural super mundane sense of superiority in relation to Krishna as a lover, son or friend may be noticed, wherein a devotee is seen to rightly manifest daya bhava, mercy as a consequence of karuna, papoose (??) towards the Lord.

Such a course in response to the suitable utipanas stimuli due to the intoxicating nature of intensified rati for the visaya alumbana object of affection which naturally covers the raga bhakti the knowledge of Radha Krishna omnipotence. This is not very astonishing, as the highest preachers of prema exhibited in the stages of sneha, maan, raga,anuraga, bhava and mahabhava are unachievable in the present material body, sadhak deha. It is no laughing matter that one should progressively attend to the internal culture moods of braja, for without doing so one can never hope to manifest the suitable eternal spiritual body, siddha deha essentially required for prema's maximum expression. Actually the highest prema compassion invincible by any jiva can only be gained in the company of Krishna's internal retinue after joining in His manifest earthly lilas in this material world.

Part 3

When that degree of prema brims over to compassionately inundate the running lives of this prison walls of goal full denizens, then only can top most empowered preaching can be done by anyone. As such it will be hoof of any aspiring preacher who wants to reach his or her highest preaching potential to go to that end even if it demands a concentrated, purposeful, dedication of considerable time and energy in this lifetime to preparatory antaranga bhajan with that long term aim in view.

Wherever we find a realized exemplar of the full array of unalloyed devotional wisdom, the person which is external institutional rank or social status not withstanding, there will behold a perfectly holistic representative of Lord Caitanya Sankirtan movement.

Perspective truth seeking people yearning for genuine spiritual substance are not impressed by any level of histrionic institutional upani reinforced razzle dazzle seminidal (??)

It may be argued that well we on various levels are all representing the movement in the making. Movement in the making means to progressively move the mumbling bonkers from the position of unaccomplishment to the position of accomplishment, from imperfection to perfection , from impurity to purity.

The idea is that the movement is like a hospital gradually moving everyone towards healthy pure devotional ideal. Not that one should idealistically expect everyone in the hospital to be perfectly healthy and pure. That's alright, we shouldn't unjustly cast aspersions on the sincere patients, sadhakas though they would be frailties, have yet to be fully disinfected. The point though is that the doctors should be healthy and pure.

The movement acaryas, leaders coming in the acarya parampara should be pure and self realized. It's not that there shall be no subsequent generations of acaryas. All the disciples are instructed to come up to the decontaminated liberated standard of acarya. The offenseless suddha naam bhajan sankirtan anandhi practically manifesting the pure attributes of the acarya who clearly ascertains, follows and from his realized position, propagates the scriptural conclusion as per the decisions of the previous acaryas is to be considered a truly viable link in the sampradaya's disciplic succession.

There can really no feasible makeshift or stop gap blind humble victor. Disciplic succession from acarya to acarya or acaryas, not from acarya to umpteen gazillion block heads who been too spiritually gutless to grasp to recognize esoteric method of unalloyed devotional realizations, prefer to crave about presumably on the plane of prem upara apakara preaching any retarded shabby so-called philosophy that blunder buzzes out from their internally bankrupt, institutionally bamboozled busy body brainlessness. Just as the series of crystal clear lenses of a telescope brings a distant object to within our purview of our eyes. In the same way, a sampradaya's transcendental heritage is brought into the scope of our understanding through a transparent medium. The chain of pure and spiritually potent representatives of our acaryas parampara.

Dusty, foggy, flogged, flawed, warped or impudent (??) lenses will not do. A chain of lens is as clear and reliable as its faulty lens. To act as transparent medium means to allow others to clearly perceive the descending radiance of the bhagavat siddhanta by clearly exemplifying the perfect application of the principles of bhagavat dharma as per sambandha, abhideya, prayojana pracar on the basis of scriptural evidence and personal attainment.

Acarya in the Gaudiya line really means one is fully Krishna Consciousness, who clearly teaches the path of unalloyed devotional conduct both external and internal by personally imbibing and practically demonstrating the unalloyed, unconditional loving devotional ideals of the brajabasis.

Whether a nitya siddha avatar appears in this world as an acarya or a sadhak siddha having attained perfection in a previous life is reborn by the will of the Lord to act as an acarya in the service of the sampradaya or one or more individuals in the present life gain spiritual fitness to exemplify the principles of vraja prema dharma for the benefit of others, the role of sampradaya acarya is not a matter of institutional rubber stamping. There is no question of institutional rubber-stamping. The rubber-stamping of gurus is in fact quite against the principles of sampradaya. It indicates neither purity nor high caliber Krishna Consciousness. There actually has to be purity, and where there is purity coupled with realised siddhanta based ragamaya unalloyed devotional expression, rubber stamping or no rubber stamping, there we may hope to see the actual current of the sampradaya.

No amount of institutional legislation has ever in the past insured that the budding disciples will not get any other than sad-guru. Nor does such presently offer any reasonable assurance to that effect. Nor can such ever feasibly promise a fool proof approach to sad guru in the future. Glaring testimony of this statement rest in much less than unblemished post founder acarya institutional track record. What more need we say?

One gets sad-guru by the grace of God, having accumulated suitable sukriti by lifetimes of in and birth (??) of contact by agents of bhakti, a fortunate jiva becomes inclined towards the service of the absolute. When Krishna is seated as paramatma within our hearts directing the wanderings of every entities since time immemorial, gives one the object of His mercy then only by His arrangement is it possible for one to get sad-guru not otherwise. By the mercy of Krishna one gets guru, and by the mercy of the genuinely elevated Vaishnava guru, one gets Krishna.

The institutional rubber stamping of guru as well as the recurrently observed churning of unsuspecting fledgling devotional candidates into institutionally endorsed liaisons with sheet washed, locally ionized ecclesiastically rubber stamped guru figure heads simply boasts of a preposterous over estimated shark managerially manipulative or meddling with the entirely independent will of absolute. In reality though, God's will is quite beyond the grip of any bureaucracy's ostensibly high planned administrative meetings.

Those who are God-sanctioned to get the feet of sad-guru will definitely succeed by dint of providence's indisputable transcendental system even without the aid of materially concocted legislative contrivances.

And despite the well intended precautionary legislation, those not destined to get sad-guru in the present life though associated with one or another preaching organization will be frustrated time and again even after repeated futile attempts.

Of this there is ample precedence. The shining example of devotees authentically empowered by Krishna sakti to undeviatingly represent the teachings of the predecessor acaryas will itself suffice to satisfy all institutional requirements. Aspiring sampradaya adherence need only be siddhantically edified and alerted as to the standard sastric criteria for ascertaining the fitness of guru. That much institutional government is legitimate. Deviants and impostors will automatically be shunned and pulled into disrepute.

Part 4

No amount of artificially imposed ecclesiastical governance in the matter of guru appointment under any clumsy pretext, can change for half a hair breadth, the God-sanctioned progress of a jiva soldier through eternal time.

To advocate otherwise to the plea of administrative safe guard in quality control, is to indecorously bond one lack of faith in the inescapable will of the Supreme and the acaryas actual instructions concerning the principles of disciplic succession.

It is true that the highest realization is to take all risk to go out of one's way to save the world. That is our mission for sure.

Still even so, still higher than that, ultimately the very highest realization to found this mission is to save oneself. First make yourself spiritually fit. Doctor heal by itself. First dance and chant in ecstasy like a madman then worry about saving the rest of the world. Higher than becoming guru is to become an accomplished fully self realized disciple and that hardly implies that one should pompously pose as a king with no clothes to passionately impress the little neophytes with how much one might have superficially garnered in the line of the letters and the papers in the pile of clothes.

No where is it mentioned in any sastras that neophytes and intermediate devotees achieve prema by initiating hundreds and thousands of disciples. It is really best not to accept any disciple at all. I repeat, this is Srila Prabhupada's instruction from the purport in Caitanya Caritamrta it is really best not to accept any disciples at all. Better by far we humbly endeavor to chant suddha naam via the intent prosecution of yuga dharma nama sankirtan with a view to achieve ultimate ragamaya perfection at the feet of Sri Guru. Then we may hope to become truly empowered instruments in the hands of the predecessor acaryas.

We must always remember it is not that the authority constitutes truth. Truth constitutes authority. That is guru parampara. Diplomatic affairs tend to dismantle brahminical culture. They who prefer to bend, water down compromise for obscure truth to suit various waggling paternally conceived managerial agenda on the plea of propagating the Krishna Conscious movement are not truthful brahmans. Then what to speak of being paramahamsa Vaishnavas.

It would serve us well to remember that our beloved Guru Maharaj Srila A.C. Bhaktivedanta Swami Prabhupada after spending nine preparatory years in Vrindavan went out to benefit the people of the western world as a fully self realized spiritual master not as a bake it as you make it, relatively unimpressive struggling neophyte superficially polished-psycho preacher having little if any actual cognition by way of divine revelation as to the details regarding his highest potential braja svarupa.

On this holy occasion of Srila Prabhupada's Vyasa puja festival, I humbly request everyone who claims to be his follower: "Please don't be distracted by the superfluous pursuits. Our human lives are very very short. Moreover the current of world affairs are extremely precarious. The urgency is paramount. If we actually want to become an empowered representatives of His Divine grace, then let us please boil down the milk making it thick and sweet by seriously concentrating our endeavors, focusing our attention as much as possible on the essence that of what our Srila Prabhupada is ultimately all about." (Bells ring) Confirmed.

Whatever we understand about Srila Prabhupada according to our individual maturity, level of purity, capacity and angle of vision we should know beyond a shred of doubt that our Srila Prabhupada is the top most braja basi, very very dear to Srimati Radharani. And by his mercy, we can also become similarly dear to her if we deeply understand his mission, sincerely take shelter of the yuga dharma nama sankirtan and try our best to follow in his footsteps without material contrivance and mental concoction.

If my words have somehow in anyway, ruffled anyone's feathers please forgive them, please forgive them, my words. They are only their duty, their inner realizations as per perception of reality allotted to me by the Lord of my heart. Purity is the force, I thank you for tolerating my menial existence. Harer nama eva kevalam. Om tat sat. Srila Prabhupada Ki! Jai!"