A Letter to my Friends
BY: PARASURAMA DASA
Jun 26, UK (SUN) — In 1996, my two daughters returned home from a devotee’s house and asked me the question, “Did Srila Prabhupada only teach the baby stuff?” They were young then, but still had not been spared the insinuating remarks that Srila Prabhupada, his books, teachings, life example, and of course all those who followed him, were somehow insufficient; that they now required to be further complemented by additional spiritual guidance from a more knowledgeable person who had now appeared on the horizon.
Back then, I felt obliged to write something to defend the good name of our founder-acarya. I again feel its time to put pen to paper. There has been a marked increase lately in the bullying tactics of the followers of Narayana Maharaja. Under the banner of ‘one love,’ and ‘one family’, Narayana Maharaja’s followers disrupted our Hari Nama party in London last month. Our Saturday night chanting in the West End was led by Ratanavali Dasi, a young woman who was left feeling insulted and intimidated when dozens of Narayana Maharaja’s followers surrounded her, rudely stopping her singing. And again last Saturday we were targeted. Love has foundations in respect and free will, not in bullying and sloganeering.
Several of my devotee friends have recently asked me my view on other Gaudiya Vaisnava organisations and their leading preachers who visit this country and initiate disciples. Sometimes they are confused because at first it appears that these preachers are offering the same message and type of instruction that Srila Prabhupada gave. Sometimes it is even mentioned to them that Prabhupada gave the ‘ABC’ of Krishna Consciousness for the beginnings of his mission and now these other preachers are here to give us more advanced knowledge that will complete our understanding of Krishna.
My response is to direct my friends to Srila Prabhupada's very clear instructions. They are usually quite surprised to read how relevant Prabhupada’s words are for the very questions that now exercise them. It is perhaps a sad fact, but many people who already claim to follow Srila Prabhupada have only ever read small portions of the Srimad Bhagavatam and have never read Caitanya Caritamrita at all. It is no wonder, then, that their understanding of Srila Prabhupada's emphasis on various subtle issues is extremely vague. Srila Prabhupada taught the process of how we could all revive our dormant loving relationship with Radha and Krishna and he did so in just such a way as to moderate the human tendency towards extremism both in thought and practice.
Every few years or so within the Hare Krishna movement there are a minority of individuals who tend to swing towards philosophical extremes of one sort or another. It’s more a human phenomenon than something that can be attributed to a divine origin. But it happens, and we have to deal with it through careful discussion. Correspondingly, it becomes necessary to re-present Srila Prabhupada's instructions on various issues in order to restore balance. Now is one such time. To give everyone access to what I personally consider to be essential reading, I have reproduced here extracts from books, discourses, letters and conversations; all of which make Srila Prabhupada's sense of caution in devotional life abundantly clear. His words are just as relevant today as when he first wrote them, since he speaks of subjects that never become dated. Unfortunately, the human tendency to deviate from the clear path of spiritual life is also something that occurs right throughout history, in surprisingly similar ways, and so he writes about these things too. Srila Prabhupada’s comments on philosophical misunderstandings within Vaishnavism, spiritual weakness, and obstacles along the spiritual path, although spoken many years ago about situations in India, or in the lives of his young western followers, are completely relevant and timely today.
Although I offer my obeisances at the feet of all Vaisnavas, I feel it most important that the truth is heard by all, no matter if it is unpalatable. An international mission for Vaisnavism is a unique achievement in the history of world religion. It is not a fluke that happened by chance or an accident. Srila Prabhupada's success was the result of a very deliberate and carefully balanced presentation of spiritual instructions. He has proven his credibility in that monumental achievement while others have yet to do anything even remotely comparable.
Common sense therefore suggests that all other Vaisnava preachers are to be assessed by how much their emphasis, mood, and strategy compares with that of the world-teacher, Srila Prabhupada. I hope the following will allow the reader to understand our founder-acarya and his purposes better.
I have grouped the following excerpts together under headings that indicate facts that the quotes illustrate. For directness and clarity, these are the main points I hold to be important:
1. That Narayana Maharaja's emphasis and basic message differs greatly from that of Srila Prabhupada and indirectly fosters a tendency towards cheap sentimentality in the name of devotion (sahajiya-ism).
2. That in an effort to promote his own convictions, Narayana Maharaja has, at first inadvertently, and more recently quite openly, minimised the position of Srila Prabhupada.
3. That in his preaching, and as a direct result of the above, Narayana Maharaja has countered several of Srila Prabhupada's important preaching points and criticised several of his decisions.
4. That, even through this may not have been his original intention, Narayana Maharaja's preaching almost exclusively to ISKCON devotees and temples and congregational groups, unnecessary constitutes an unwarranted and unhelpful interference in the work of the ISKCON movement.
5. That Narayana Maharaja has gone from being a spiritual supporter and friend of ISKCON some years ago, with an avowed intention not to initiate anyone affiliated with ISKCON, to a stage where he is openly declaring his animosity to his close followers, and in his bid to become the successor to Srila Prabhupada, indiscriminately offering initiation to even new congregational members whom he hardly knows. This he does without any consultation with any ISKCON authority.
1. Sahajaya-ism
Narayana Maharaja's singular emphasis upon raganuga-sadhana, a type of devotional practise reserved for those who have already reached a high level of bhakti, is directly opposed to the instructions given by Srila Prabhupada, who warns that such an emphasis will result in sahajiya-ism. Narayana Maharaja's talks in Vrindavan present a study in contrast. He gives extended discourses about the confidential pastimes of Radha Krishna and the gopis. Such talks are given to anyone who may be present, including the newcomers. Did Prabhupada ever dwell on these topics at length or make them the basis of his preaching? Quite the contrary, Prabhupada stressed the fact that Lord Caitanya Himself would discuss such subjects only behind closed doors and only with one or two of His most advanced followers. Yet it is not uncommon to hear even newly initiated followers of Narayana Maharaja speaking freely on these topics. How can we expect them to do otherwise, given the example set by their guru?
One may ask: 'If devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn't Krishna-katha pure and purifying?' Srila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble material exchanges between boys and girls, one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked.
He says: "When one is liberated and hears of Lord Krishna's and Radha's loving affairs, he is not inclined to have lusty desires. One mundane rogue once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practising the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna lila. Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Caitanya-Caritamrita, Madhya 8.255, purport)
Srila Prabhupada has encouraged all of us to hope that, in spite of our present disqualifications, we will one day be worthy of being called 'Rupanugas', genuine followers of Srila Rupa Goswami and Srila Raghunatha Das Goswami, amongst the earliest followers of Caitanya Mahaprabhu and the leaders of the earliest Gaudiya-Vaishnava community. Narayana Maharaja not only says that to be a real Rupanuga, one must be in madhurya-bhava, the sentiment of Lord Krishna’s consorts, but he also teaches that one must have the guidance of a 'rasika Vaisnava' to cultivate that state of bhava. This formula for becoming a follower of Sri Rupa and Sri Raghunatha, as given by Narayana Maharaja, contains two main ingredients: One must be situated in madhurya-bhava, and one must have the association of a rasika Vaisnava.
In the first place, Srila Prabhupada would not have devotees spend time contemplating such matters as their rasa with Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Srila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Sri Rupa and Sri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Sri Caitanya Mahaprabhu and Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Srila Prabhupada. By associating with Narayana Maharaja, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana.
There is another notable difference between the presentation of Narayana Maharaja and that of Srila Prabhupada. Narayana Maharaja hints at his spiritual identity in relationship with Krishna. He says that to be in the line of Sri Rupa and Sri Raghunatha, one must be situated in madhurya-bhava. Narayana Maharaja has commissioned a set of paintings, one of which depicts Radha and Krishna together in a grove. Each of four companion paintings depicts an attendant manjari. Narayana Maharaja's followers meditate upon him as one of these manjari maidservants - a copy of the painting that is supposed to picture Narayana Maharaja's manjari form is seen on their altars - and they cultivate their desire to join him in a similar mood.
Furthermore, Narayana Maharaja has publicly announced his opinion that Srila Prabhupada is also a paliya dasi (maidservant) of Srimati Radhika. There is an implication here that Prabhupada's followers can qualify to serve their own guru in his eternal form only if they are trained by a proper guide (such as Narayana Maharaja).
This issue brings to light two fundamental differences. The first, as we have seen, is that Narayana Maharaja hints at his relationship with Krishna, something Srila Prabhupada never did. The second is that Narayana Maharaja stresses that only one situated in madhurya-bhava can ultimately be considered a true follower of Sri Rupa and Sri Raghunatha.
Prabhupada, on the other hand, emphasises that anyone who gives his life to Sri Caitanya Mahaprabhu's mission is a follower of Sri Rupa and Sri Raghunatha, regardless of his rasa. The more we take pains to avoid offences in chanting and the more we become energetic in broadcasting Krishna's message everywhere, the more we become eligible for higher development in spontaneous devotion. As Srila Prabhupada said, 'The way to develop the gopis' love for Krishna is to spread Krishna consciousness all over the world'. What is the mood of the gopis? They were prepared to do anything, sacrifice anything, to please Krishna. Since Krishna is most pleased when His devotee is pleased, we should therefore work selflessly to please Krishna's dear devotee and representative - Srila Prabhupada. Since Krishna and Srila Prabhupada are especially satisfied by preaching, we should preach selflessly and tirelessly as Srila Prabhupada himself did.
Srila Prabhupada said on June 23, 1976, "First of all try to rectify it, and then talk of svarupa (one’s eternal identity) Where is your svarupa? Simply wasting time. A man is diseased, he's thinking, "When I shall be cured I shall eat, go to this hotel, I shall eat like this". First of all cure, and then talk of eating this and that. Svarupa, when you are cured, that is svarupa. So long you are not cured, what is the use of talking svarupa? First business is cure yourself. Anartha-nivrtti, that is anartha-nivrtti. Then svarupa will come".
The issue is not whether one can go outside ISKCON for siksa - spiritual instructions - or not. The issue is whether one can go for siksa to a person who quite blatantly speaks differently from Srila Prabhupada. He expressed concern that: "If they say one thing different, that will create havoc". Srila Prabhupada was not sectarian. If he thought any of his godbrothers - those initiated by the same guru - or other Gaudiya Math sannyasis were more qualified than his disciples, he would have gladly appointed them as acaryas in ISKCON.
The differences that set Narayana Maharaja apart from Srila Prabhupada are so significant and bear such far-reaching implications as to make it impossible for sincere and faithful followers of Srila Prabhupada to intimately associate with him.
What does Rupa Goswami say?
In the Nectar of Devotion, Chapter 16, the following statements sound almost like a forecast of the present problem: "Spontaneous love of Krishna as exhibited by the Vrishnis and the denizens of Vrindavana is eternally existing in them. In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage".
What does Bhaktivinode Thakur say?
“Rasa is not a part of sadhana. Therefore if somebody says: ‘Come, I will teach you rasa’, then it will be his wickedness or foolishness. Rasa is not the subject of knowledge but of taste.
Srila Bhaktivinoda became extremely grave and he answered; "It is not helpful for a conditioned soul to meditate upon the asta kaliya lila (the eight daily pastimes) of Sri Sri Radha Krishna because one who is unqualified will commit aparadhas".
According to Srila Bhaktivinoda Thakur there are two features of Lord Caitanya's personality. Audarya and Madhurya. Preaching is Audarya (magnanimity) and Raga Marga is Madhurya (conjugal feelings). No one can relish Madhurya without Audarya. This point is very well described in Sri Navadvip Dham Mahatmya in Chapter 18. Lord Nityananda tells Srila Jiva Goswami: "One who is qualified in madhurya-rasa worships Gauranga in the form of Radha and Krishna. As Radha and Krishna have combined in one form as my Gauranga Raya, Their pastimes do not appear to be manifest in His form. When the worship of Gauranga in dasya-rasa reaches full maturity in the heart of the living entity, madhurya-rasa naturally develops in his heart. At that time one's worship of Gaurahari qualifies him to worship Radha and Krishna in Vrindavan". Worship of Gauranga in dasya rasa is preaching. We are not advised to imitate Gauranga's internal feelings but we are advised to serve Him in dasya. This will qualify us for Madhurya rasa.
2. Minimises Srila Prabhupada
The following comes from a talk by Narayana Maharaja: "A preacher is only a devotee of Maha Vishnu not Lord Caitanya. So I want to say that (if) your Prabhupada has given these things...only these things... and not beyond these things, then he was only the servant of Maha Vishnu, not of Krishna. A strange (wonderful) thing...fact...but from them who are ignorant. But those who are wise and have done initiation from any rasika Vaisnava, bhava bhakta of Caitanya Mahaprabhu, who like Raya Ramananda, like Svarupa Damodara, like Rupa Goswami, like Raghunatha Goswami, and their generations up to Visvanatha Chakravati Thakura, Bhaktivinoda Thakura, and Srila Bhaktisiddhanta Prabhupada and my Gurudeva .. (Note: Srila Prabhupada's name is conspicuous by its omission). Those who have given their heart to them and have realised anything... very little... they can realise these things."
Srila Prabhupada often warned that there is a class of Vaishnava who consider preaching to be indicative of a lower stage of devotion:
Prabhupada: "Vrindavan, there are so many dangers. All these babajis they are...'Oh, I am not going out of Vrindavana'. But he has got connection with so many women. So what is the use? Have you experience of this? He is attached to women and doing all sinful activities in Vrindavana. This is going on, manufacturing bidi, smoking bidi, in the dress of Rupa Gosvami, loincloth, big tilak, kanthi, and what is he doing? Bidi-making. Have you seen?
Prithu-putra: I have seen some of them doing this,...
Prabhupada: Not all of them. But they are also claiming they are on the stage of Rupa Goswami. We are preaching - we are lower stage. That is their opinion. We are preaching all over the world, we are in the lower stage. And because he has imitated the dress of Rupa Goswami - he is higher. This is going on.
(Conversation, 28 January, 1977).
Neophytes cannot appreciate preaching. This is why Srila Prabhupada says in Upadeshamrita - The Nectar of Instruction - on page 64: "Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the maha-bhagavata to their platform. We experience such difficulty in propagating this Krishna consciousness all over the world. Unfortunately we are surrounded by neophyte godbrothers who do not appreciate the extraordinary activities of spreading Krishna Consciousness all over the world. They simply try to bring us to their platform, and they try to criticise us in every respect. We very much regret their naive activities and poor fund of knowledge. An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna Consciousness movement all over the world".
An ISKCON Sannyasi went to one of the Goswami temples in Vrindavan and he was chanting nicely in front of the deities when the pujari told him: 'In this life you keep preaching and in your next life you will be born in Vrindavana". When Srila Prabhupada heard this he told the sannyasi: "You should have told him that you are doing this puja very nicely, keep doing it and in your next life you will become a great preacher in ISKCON".
3. Critical of Srila Prabhupada's decisions and philosophy
Although Narayana Maharaja glorifies Srila Prabhupada, it is the type of glorification that simultaneously manages to include explicit criticism. He routinely makes comments about Srila Prabhupada’s teachings and decisions, comparing them unfavourably with his own opinions. Previously he has objected to the names Prabhupada gave Deities such as Radha Paratha-sarathi, Radha London-isvara and Radha Paris-isvara. He has criticised the worship of Nrsimha. He criticised Srila Prabhupada for initiating women disciples into the Brahma Gayatri mantra. (Why? Are women unfit for Gayatri? Are they not as capable for preaching and Deity worship as their god brothers?) After doing this, he then insinuates that it was actually Srila Prabhupada who regarded his female followers differently. He criticises ISKCON’s Food for Life programme, the profuse distribution of free prasadam. (Why not distribute prasadam widely?) He states there is no Kalki avatar ( Does the Srimad Bhagavatam state this?) In many, many conversations, Narayana Maharaja has sought to promote himself by very gently relegating Srila Prabhupada.
From one of Narayana Maharaja's books we learn that Srila Prabhupada's disciples must now find a rasika guru: "After the pure devotee leaves the planet his disciples must take shelter in a rasika guru."
And where, precisely, can Srila Prabhupada’s followers find such an advanced guru? Might Narayana Maharaja himself be that guru?
4. Disturbing devotees
Puri Maharaja, a disciple of Srila Bhaktisiddhanta Thakura Prabhupada, and thus Srila Prabhupada’s godbrother, also remarked that he himself knew quite well the spiritual master of Narayana Maharaja, Srila Bhakti Prajna Keshava Maharaja. He said that Keshava Maharaja never spoke of such topics. "So," Puri Maharaja remarked, "it is a mystery where Narayana Maharaja is bringing these rasika topics in from". Certainly not from Srila Prabhupada, as we have shown. Yet had there perhaps been some confidential interchanges between Narayana Maharaja and Srila Prabhupada? It seems not. When a senior ISKCON devotee asked Narayana Maharaja whether he had ever discussed any "rasika topics" with Srila Prabhupada, Narayana Maharaja confessed that they had never had such an interchange. He said that it was the policy in his own institution not to discuss such matters; they would instead speak of Dhruva Maharaja, Prahlada Maharaja, and the like. Narayana Maharaja has asserted to ISKCON leaders that he knows Srila Prabhupada better than they do, hinting at a confidential relationship. Yet this is undercut by his own admission that there were no confidential exchanges between him and Srila Prabhupada. So Puri Maharaja's pertinent question remains.
The policy in Narayana Maharaja's own organisation is the same now as it was then. Even now, Narayana Maharaja's proclivity for openly discussing such topics, which seems to be increasing as time goes on, is viewed with disapproval and alarm by other senior leaders of his own institution.
Keshava Maharaja told Narayana Maharaja not to initiate disciples as he was unqualified. Two other Sannyasis were chosen to initiate - but not Narayana Maharaja. Previously Narayana Maharaja had to be corrected by his guru when he spent too much time with members of other spiritual groups - particularly those who espoused a distinctly different philosophy and whose predecessors had been actively opposed to Srila Bhaktisiddhanta Thakura Prabhupada in the 1930s. After his guru left this world, Narayana Maharaja caused controversy amongst his godbrothers when he wanted to dress his guru’s murti (sacred image worshipped in the temple) as a gopi, a female maidservant of Lord Krishna. Where is the new philosophy coming from?
Narayana Maharaja says in private that he has no taste for Bhagavad Gita, no attraction for Jagannatha Puri or Dwaraka, no interest in Rama or Narasimha. In India, one often hears gurus use such statements as an encoded way of disclosing their high level of advancement.
Narayana Maharaja said: "Just before Swamiji departed this world... he said that since he was unable to give them (his western devotees) everything in the short time he was present here, he wanted me to give them further instruction on bhakti and to always help them in any way I could".
It should be abundantly clear, why we cannot accept him at his own evaluation. The teaching that Narayana Maharaja feels inspired to bring to ISKCON has harmed many members of ISKCON by deviating them from Srila Prabhupada's direction and personal example.
Even with his own godbrothers, who were ostensibly following the teachings of Srila Bhaktisiddhanta Thakura, Srila Prabhupada became extremely cautious about future cooperation with them after he discovered that two of them had been voicing their criticisms of him - to his disciples living in India. Some were even so bold as to attempt to initiate them as their own disciples! Srila Prabhupada, normally courteous when referring to his godbrothers wrote letters such as this one:
On November 9, 1975, to Visvakarma Dasa:
"Please accept my blessings. I am in due receipt of your letter dated September 3, 1975 with the enclosed statement about (name deleted). So I have now issued orders that all my disciples should avoid all of my godbrothers. They should not have any dealings with them nor even correspondence, nor should they give them any of my books, nor should they purchase any of their books, neither should you visit any of their temples. Please avoid them".
Narayana Maharaja should observe the conduct currently prevailing amongst Gaudiya Vaishnava institutions. He should not interfere with ISKCON, but let ISKCON minister to its own members in the manner taught by Srila Prabhupada.
5. Initiation
In Narayana Maharaja's own Gaudiya Matha organisation - in any Gaudiya Matha for that matter - it is considered an outrageous breach of etiquette for an outsider to preach to the Matha's own members without the approval and cooperation of the Matha's leadership. Yet, Narayana Maharaja's world tours - for the past ten years - have always involved ISKCON members. Arrangements are made by former ISKCON devotees, at ISKCON congregational members' homes. His audience are ISKCON's devotees, congregation, and life members.
In 1984, Narayana Maharaja said that in his institution if a member takes diksa (initiation) or siksa (instruction) from another Matha, he is asked to leave. Twenty years ago, when another Gaudiya Matha leader had begun reinitiating ISKCON members and drawing them from ISKCON, Narayana Maharaja stated with great emphasis, "No Vaishnava will do like that. This is avaishnava". Now, however, he seems to be committing the same acts that he once unhesitatingly condemned.
We have premonitions of disaster when we see someone liberally initiate many unqualified people and then immerse those same people in a culture in which rasika topics are a central focus.
In addition, Narayana Maharaja does not demand the same rigorous standards for initiation that Srila Prabhupada established. He initiates whoever comes. Indeed, we have heard accounts of children unknowingly being initiated; devotees who were already initiated but had gone to hear him speak; and newcomers he had known for barely ten minutes. What the value of this procedure is, I do not know.
Narayana Maharaja finds fault with ISKCON and believes he is presenting something superior, yet he, like some other sannyasis of the Gaudiya Matha, seems to find himself continually dependent on ISKCON's preaching. As one of them candidly acknowledged recently, "We are all simply eating Swami Maharaja's (Prabhupada's) prasad".
If Narayana Maharaja and his followers were to simply preach in towns where ISKCON is not established (not a difficult thing to do in Britain) and to confine themselves to reaching out to newcomers to bhakti, a lot would be accomplished. Instead, they continue to behave as they did at the London Rathayatra in 2007. They hired a hall along the chariot’s parade route and diverted many walkers to their own programme explaining: “The festival is over here!” Such childish antics do nothing for their reputation, but it is a fact that they are instigated by Narayana Maharaja and his predatory approach to disciple-making.
Further evidence from Srila Prabhupada’s life - (An excerpt from Hari Sauri's Transcendental Diary)
"This incident, which took place in Los Angeles, concerns Srila Prabhupada’s reactions to a small study group that had been set up to read and discuss certain sections of the newly translated Caitanya Caritamrita:
‘Radhaballabha told Prabhupada one devotee was reported to have said that the Gita was too bodily conscious and 'external' and that he became inspired only by reading about Krishna's confidential, internal dealings, especially those of the gopis in the Sri Caitanya Caritamrta.
Srila Prabhupada was so disturbed by this news that the piece of fruit he held in hand never made it into his mouth. Abandoning breakfast, he went back into his darsana room and called for all the GBC men and sannyasis, as well as for several members of the study group.
I told Srila Prabhupada that Sulocana had approached me yesterday in an excited and conspiratorial mood to tell me about the surreptitious meetings. He was quoting parts of Sri Caitanya-Caritamrta without, it seemed to me, understanding them, and had many misinterpretations of the text. He had cited some verses which he interpreted to say that in each relationship with the Lord there is something lacking which is found only in the next rasa. He indicated that they actually considered paternal affection inferior to the gopi-bhava platform because Lord Caitanya said that there is no higher way to serve Krishna than in the mood of the gopis. They were therefore concentrating on the gopis' lives very closely, for they exhibited the highest and most pleasing way to satisfy Sri Krishna.
As I related the incident, Srila Prabhupada's anger flared. "Just see", he declared disgustingly, "Mother Yasoda is less than the gopis! This is their thinking. And they want siddha-deha!" Prabhupada was furious that such things could develop within ISKCON.
By this time the men were in his room and for almost three quarters of an hour he strongly rebuked the group, angrily refuting its reasoning. He compared their exclusive focus on the gopis to "jumping like monkeys".
Puranjana said their intention was to simply scrutinise the activities of the gopis and develop the same aspirations because this was recommended by Lord Caitanya.
Prabhupada got even angrier. He was in no mood for being mollified. "You want to scrutinisingly study Caitanya Mahaprabhu's instructions, but why just the parts about the gopis? Why don't you scrutinisingly study where Caitanya Mahaprabhu says: guru more murkha dekhi' karila sasana, that His guru found Him to be a fool and told Him He was not fit for anything but chanting Hare Krishna? Why don't you scrutinise that part? First become a fool like Caitanya Mahaprabhu before jumping over like monkey!" Puranjana tried to reassure him that they were not attempting to imitate the gopis love of Krishna; they were simply studying the descriptions so that they could develop such desires.
Prabhupada flushed, his top lip quivering. "First deserve, then desire! There is no question of desire unless one is actually liberated. Until that point you simply do whatever service you are given. So long as there is any pinch of material desire there is no question of desiring on the spiritual platform!" He said the intimate gopi-lilas were discussed by Lord Caitanya only among His three most confidential associates - Svarupa Damodara, Ramananda Raya and Sikhi Mahiti. Siddha-deha is for liberated souls - no one else.
Sulocana said that they had thought it was all right because it was in Prabhupada's books, and they were only reading his books. Prabhupada told them that just because a drug store has every type of drug it does not mean that one can get them without prescription. The doctor prescribes according to the disease. He said that from the beginning stages of devotional service up to the highest rasas, everything is there in his books, but they are not all to be immediately studied.
He ordered them not to hold any more meetings and to disband the 'club'. He directly linked this sahajiya tendency to our ISKCON devotees meeting with the babajis in Vrindavan, and he strongly criticised Jagannatha dasa (although he is not one of the study group) for even leaving his ears unblocked while the man spoke to him about so-called siddha-deha.
After sending them out duly chastened, Prabhupada explained to us that this sahajiya philosophy means the preaching will be finished. "So try to save them," he advised the GBC men."
CONCLUSION
If a follower of Prabhupada's mission thinks that he can now follow a person who grossly offends Prabhupada and still continue to make spiritual advancement, he or she is living in a grand illusion. Although it may seem impertinent of me to cast aspersions on an elderly Vaishnava, claiming that his teachings will lead others into 'sentimental speculation and imaginative ecstasy' - Srila Prabhupada's own terms for misguided devotion - I think it’s only correct that I speak out. After all, it has been quite common in the past for senior members of the Gaudiya Math to slowly, almost imperceptibly, stray into sahajiya-ism under the influence of Radha Kund babajis with disastrous consequences for the united preaching mission of Srila Bhaktisiddhanta Saraswati Thakur. It was he himself who, in the 1930's gave the prophetic warning: "When our own men become sahajiyas, they will be the most dangerous..." After his disappearance it actually happened. I think we should be aware of maya in all her forms and not assume that because a Vaishnava is elderly and free from gross deviations, that automatically he is completely free from subtle tendencies. Such an attitude would be naive.
I am not a manager in ISKCON or hold any posts in ISKCON, and am known as a liberal devotee; if anyone is interested in more detailed material, please feel free to contact me, Parasurama dasa, foodforalluk@aol.com
See a video related to "Letter to my Friends"
