During
the first year I was fortunate enough to take shelter of Srila
Prabhupada and his Krsna Consciousness movement, I had occasion to read
two uniquely different pieces of literature. One was the Lilamrta by
Satsvarupa das, which was my first exposure to the detailed story of
Srila Prabhupada’s life. While I’d had the benefit of hearing many
stories from my husband, Rocana, the Lilamrta conveyed Srila
Prabhupada’s background to me in granular detail.
The other book was a great work of
Vaisnava literature, the biography of Sri Jahnava Devi and Sri
Nityananda Prabhu, taken from Sri Sri Bhakti-ratnakara by Narahari
Cakravarti Thakura. Never before had I read a biographical story told
in such a transcendentally sweet and reverent way. While all the names
of the personalities and places were completely unfamiliar to me, the
mood of Narahari Thakura’s writing left a permanent and indelible mark
on my consciousness. The writer’s complete devotion and adoration, his
humility, and the painstaking care he took in describing these exalted
personalities was so present in the story that I longed to read more.
While the details of Srila
Prabhupada’s Lilamrta biography were very interesting, I found that my
mind was attracted to his story in a different way than I’d experienced
in reading Jahnava Ma and Sri Nityananda’s pastimes. I was more eager
to ask questions about why Srila Prabhupada did certain things, what he
was thinking, why he didn’t do something in a different way or at a
different time or place. Having previously consumed books like
“Autobiography of a Yogi”, my mind naturally wanted to fill-in the
practical details of a story that was fairly understandable and
familiar to me.
I would not – could not – have
asked such questions about the pastimes of Nityananda Prabhu. It wasn’t
simply that I was unfamiliar with the cultural milieu within which
these pastimes had taken place. It was primarily because the writer’s
mood had clearly established for me a sense of awe and reverence.
Narahari Cakravarti conveyed a great sense of the mystery that
surrounds the manifestation and pastimes of such exalted spiritual
personalities. It never occurred to me to ask why Sri Nityananda hadn’t
gone east instead of west… or why Srimati Jahnava hadn’t said ‘this’
instead of ‘that’. The author had firmly established the notion that an
unrealized person like myself would be foolish to try and work out the
reasons behind their lila activities. While I couldn’t have explained
myself back then, in retrospect I understand today what motivated my
reactions to this lofty literature.
As for my early reading of the
Lilamrta, it wasn’t until a year or so later that I began to understand
the impression it had left on me. This began to sink in when I read
various critiques of the Lilamrta, which offered many examples of the
unfortunate mood of mundane familiarity present throughout the book. A
short time later, I gave the Lilamrta to a friend I’d been preaching
to. After reading it, she came back to me with comments and questions
that were clearly the result of her having come to wrong, and somewhat
offensive, conclusions about the personality Srila Prabhupada.
I realized that I had fallen victim
to the Lilamrta’s language and mood, and had come away with several
incorrect impressions and assumptions. I was very fortunate to have a
husband who was able to discuss with me and help me to get straight in
my mind the differences between what I’d read in Lilamrta, and who the
transcendental personality, Srila Prabhupada, actually was in
comparison.
As I read the latest Blog
discussion on advanced association, and the dialog about the underlying
assumptions behind Rocana’s Sampradaya Acarya position, I’m reminded of
my early conversations with him on this subject. Yesterday, I re-read
portions of the biography of Jahnava and Nityananda Prabhus, and again
appreciated the mood of these transcendental passages:
Sri Isvari (Srimati Jahnava) Arrives in Mathura:
“Keeping Isvari before them,
everyone then left, and in the greatest ecstatic bliss they entered
Vrindavan. Seeing the beautiful splendor of Vrindavan, Isvari’s
condition was such that I am incapable of describing it. They decided
to go first to the residence of Sri Jiva at Radha-Damodar’s temple, and
Jahnava Isvari proceeded there with her entourage. The manner in which
they all became completely pervaded with boundless joy while situated
at that place could not be portrayed with mere words. And who could
understand the activities of the Vaisnavas who were engaged in the
service of the deities Sri Govinda, Gopinath and Madan-Mohan in
Vrindavan?”
Sri Jahnava Devi Goes to Sri Radha-Kunda and Meets with Sri Ragunath das Goswami:
“When everyone assembled in
Vrindavan for Isvari’s darshan, they informed her of Sri Das Goswami’s
condition. Who has the shakti to speak of the internal moods that
occurred when Sri Jahnava Isvari heard about him?”
Sri Isvari Has an Amazing Vision at Sri Radha-Kunda:
(178) Once at midday, by the bank
of the Kunda, Jahnava heard the sound of a flute, and she lost all her
composure. She beheld a mischievous prank that could not be seen by the
others; some learned person in the future will elaborate on all these
enchanting topics.
In each of these examples, Sri
Narahari Cakravarti makes a point of stating that Jahnava Ma’s pastimes
are indescribable and shrouded in mystery to all but the most advanced.
He suggests that one more learned than he will write the truth of these
encounters someday in the future.
Following is an interesting excerpt from the biography of Sri Nityananda's pastimes:
Sri Nityananda Decides to Leave Home:
Nityananda Prabhu’s mind was
perfectly calm and unagitated; taking leave of his father and mother,
he left home and traveled with the sannyasi. In this way, he was able
to extricate himself from his home life. This is a most astonishing
pastime – who is the intelligent person that could possibly understand
all these activities of his?
The above passage stands in painful
contrast to the following quotes from Lilamrta, which describe Srila
Prabhupada’s departure from family life:
"Srila Prabhupada's
obligation to his wife and children and his attempts to develop a
business career in a pharmaceutical industry may appear inconsistent
with a single-minded determination to spread Krsna consciousness, yet
his earnestness in pursuing these responsibilities, and the way
Providence finally extricated him from them, proved important in his
essential lifetime of preparation."
Lilamrta I, p. xviii
The
Lilamrta claims that Srila Prabhupada was so attached to family life,
that he had to become artificially settled in detachment:
"His spiritual emotions were so turbulent that he wasn't thinking of going to Jhansi. He wanted to take a train to...ANYWHERE."
Lilamrta I, p. 163
And more painfully still, the following:
"Of
course, there could be a compatible balance between family service and
devotional service. Bhaktivinode Thakura had described two simultaneous
obligations: bodily and spiritual. Social status, mental development,
cleanliness, nourishment, and the struggle for existence were all
bodily obligations; the activities of devotional service to Krsna were
spiritual. And the two should run parallel to one another. In
Bhaktivinode's life, his family was a source of spiritual
encouragement, and he used his social position to advance in preaching.
But Abhaya's experience had been different; the two paths seemed to be
at war, each threatening the other's existence. He felt himself
operating somewhat like the materialists he had criticized in his
writings, absorbed in the struggle for existence with insufficient time
for self-realization."
Ibid., p. 120
The above quotes are good
illustrations of the differences in writing style that distinguish a
bona fide work of Vaisnava biographical literature from a mundane work.
When considering the import of these differences in style and mood, we
should remember the old adage: you never have a second chance to make a
first impression. The trouble with impressions is that they’re not
inherently true. They’re just personal, interpretive ‘fact’. What a
neophyte is likely to extrapolate from the kinds of descriptions given
in the Lilamrta may be anything but the truth about Srila Prabhupada.
Highly advanced personalities like
Krsna das Kaviraj, Sri Narahari Cakravarti and so many other
illustrious Vaisnava writers carefully cultivate a sense of mystery, or
a recognition of the unknown, in passages like those quoted above.
Presumably this literary device is used in part to discourage readers
from sliding down into interpretative truth. Many examples of this
style of writing are found in Caitanya-caritamrta, throughout
descriptions of Caitanya Mahaprabhu’s pastimes. While we know that
Srila Prabhupada is not God, how can we question the correctness of
maintaining the same reverent mood when discussing the pastimes of the
Lord’s pure devotees?
Today, devotees often write
assertively factual statements describing Srila Prabhupada’s moods,
thoughts, intentions and actions. I assume that many of these authors
realize their own level of advancement compared to advanced individuals
like Narahari Thakura, and they sincerely believe that somehow or
other, Srila Prabhupada’s potency will shine through and the reader
will get the truth of it even if their writing is tinged with a
conditioned, mundane mood. We can have no doubt of Srila Prabhupada’s
potency in this regard. Unfortunately, neophyte devotees like myself
who read these statements may get only the surface of the story – the
mundane veneer presented by the writer. We are then left with the
burden of slowly peeling off the veneer to get to the truth below. We
would be so much more fortunate to have the benefit of a bona fide
version of Srila Prabhupada’s pastimes. We should all pray for the
appearance of one like Narahari Thakura, who will be up to the task.
May it happen in our lifetime.
your servant,
Jahnava
Replies: 1 Comment
"Everything
that Srila Prabhupada did was mysterious. No one could understand the
mind of Srila Prabhupada. Although near the end of life, He suddenly
left the trancendental place of the Lord's pastimes on Earth, Vrindavan
dhama, and, travelling to many communities around the world, gathered
thousands of devotees into Mahaprabhu's ecstatic Sankirtan movement.
Posted by ras @ 03/23/2005 08:05 AM PST