HNC

Reflections on Sacred Teachings 3,
Harinma Cintmai
Dedication
I would like to dedicate this book to all of my secretaries, who surely must hav
e challenges chanting their rounds some days, due to all of the demanding work a
nd anxieties that I subject them to.
Acknowledgments
I would like to sincerely thank Lila Katha dasi for the initial editing of the b
ook. I want to especially thank Sarvabhavana dasa for his translations, which I
have heavily relied upon, and Jambavan dasa for proofreading the Sanskrit verses
. I would also like to thank all of my disciples who transcribed the many audiot
apes, as well as Jayadeva dasa and Acyuta dasi for proofreading. I would like to
thank Aja dasa, Kripa dasi, and Subala dasa for layout, final editing, and all
the things necessary for bringing this book to press. May the mercy and power of
the holy name purify our hearts. The more we chant with purity, the more Lord C
aitanya will empower us to give people faith in the holy name.
Foreword
The most basic practice for members of the Hare Krishna Movement is the chanting
of the Hare Krishna maha-mantra. His Holiness Bhakti Tirtha Swami s (B.T. Swami s)
exposition on Harinama Cintamani adds substantially both to the theological and
practical understanding of chanting Hare Krishna. Bhaktivinoda s Harinama Cintaman
i, where Haridasa Thakura discusses each of the offenses to the Holy Name, as we
ll as the stage of chanting in pure love, has already inspired books by Satsvaru
pa Maharaja, Sacinandana Swami, and Mahaniddhi Swami. Yet B.T. Swami s contributio
n is unique, as he explores subtleties of offenses, and explains how our daily l
ives in Krishna s service affect and are affected by our chanting.
Many topics that are of great importance to serious practitioners of bhakti are
discussed here in direct and thought-provoking ways. B.T. Swami fearlessly write
s of sexuality and celibacy, standards for guru worship, realizing our eternal s
piritual form (siddha deha), rejecting fallen disciples, and tendencies to pract
ice spiritual life as if it were a mundane religion. His question and answer secti
ons are so relevant that the reader will feel that his or her own queries are be
ing addressed. Certainly this is an insider book, geared primarily to ISKCON membe
rs who have the courage to face their inner demons and enter into deeper and swe
eter levels of chanting the holy name.
The section on sin and offense explores what draws a person to the most grievous
offense of sinning on the strength of chanting. There s much here that will help
spiritual aspirants to keep themselves on the path to love of God. B.T. Swami of
ten relates offenses, fall downs, crisis of faith, and lack of progress to the v
arious types of experiences that people have, as well as their understanding and
learning gained from those experiences.
Perhaps his most moving episode in this regard is when he recalls preaching in C
ommunist Europe, alone. Away from temples and devotees, he would often chant for
ty-eight rounds a day for spiritual strength. But where was there to chant? If h
e was caught chanting he might be deported or jailed. So he would lock himself i
n the train bathroom for hours, often making it appear that the restroom was out
of order. Because of his having lived through this situation, he now greatly ap
preciates having the association of devotees.
I found much here that inspired, accused, and enlightened me. Reading this book
is a refreshing and revitalizing experience. One feels that B.T. Swami is our in
timate, caring friend, gently yet directly admonishing us to cleanse our hearts
and apply ourselves with joyful seriousness to the task of falling in love with
Krishna through His Holy Name. Sometimes revealing what he perceives to be his o
wn inabilities to remember what he reads in scripture, to curb the restless mind he
also writes of gratitude for the purifying process of chanting that Srila Prabhu
pada so kindly gave us.
Throughout the book, B.T. Swami interweaves recurring themes of personal endeavo
r and Krishna s mercy, compassion, and understanding for those who struggle, and u
ncompromising, honest introspection. Those for whom this is the first book they
have encountered of the author, will surely eagerly acquire the rest of B.T. Swa
mi s writings.
Urmila devi dasi
ISKCON Educator
Introduction
Although the chanting of the Lord s holy name may seem simple, the process contain
s many significant and profound points. In the Sri Harinama Cintamani, Sri Caita
nya Mahaprabhu appeals to Srila Haridasa Thakura to speak high philosophy on the
potency and efficacy of the holy name. From time to time we see how Krishna use
s His intimate associates to relay important messages. For instance, He asked Ra
mananda Raya to discuss life s highest goals and continued questioning His devotee
until he finally reached the topic of madhurya-rasa. Lord Caitanya also used Sa
rvabhauma Bhattacarya as a medium to explain the topic of liberation. A similar
situation also occurred on the battlefield of Kuruksetra. In this case, Krishna
Himself ultimately arranged for the deliverance of this important message by pur
posely bewildering Arjuna in order to induce him to ask specific questions. Kris
hna also used Srila Rupa Gosvami to explain the confidential topics relating to
the ultimate associations of the soul in the spiritual world or rasa-tattva. He
then described the progression of abhidheya, sambandha, and prayojana.
In this Sri Harinama Cintamani, Krishna is using Haridasa Thakura, who is a Moha
mmedan (Muslim), for a special purpose. This is significant because it shows tha
t the Holy Name is not based on varna and asrama or on time, place, and circumst
ance. It has no connection with caste. As a matter of fact, it is just the oppos
ite. Each of the previous ages offered specific yuga-dharmas, which could lead f
ollowers to perfection, but in Kali-yuga we do not perform any of these processe
s very well. Although in the past, a person could achieve perfection through med
itation, temple worship or yajnas, in Kali-yuga it is much more complex and diff
icult. Consequently, we need special weaponry in order to penetrate such modes o
f material nature, which manifest as assaults on the mind, senses, and body. For
this reason, as Srila Haridasa explains, the holy name becomes our greatest she
lter in Kali-yuga. Therefore, whatever yajnas or rituals we do perform in this a
ge, we perform in connection with the holy name.
In Srila Bhaktisiddhanta Sarasvati Thakura s time, the devotees were chanting sixt
y-four rounds a day and were considered fallen if they chanted any less. However
, Srila A.C. Bhaktivedanta Swami Prabhupada has given us an interesting dispensa
tion by requiring a minimum of sixteen rounds every day. What does this mean? It
means that we are definitely fallen in this age. Kalau sudra-sambhavah: In the a
ge of Kali practically everyone is born a sudra. Although people basically have t
he mindset of sudras, it also indicates the power of the holy name and the mercy
of the carriers of the holy name who give us such minimal requirements and then
cover for us.
In earlier times, just the sight of a sinful person would prompt a devotee to ju
mp into the Ganges and bathe for purification. Every day we are confronted with
atheists and sinful people at our work place, on sankirtana, or through other ty
pes of interactions. Consequently we may think, What hope is there for us if even
Arjuna, in his position as a powerful ksatriya, fell into a state of bewilderme
nt? What hope is there for us if even Lord Brahma has his moments of confusion?
What hope is there for us if Lord Indra and the other devas become so disturbed
by their egos, their positions, or their status that even they want to deny Kris
hna? What hope is there if even the demons sometimes become stronger than these
devas? How can we, as tiny jivas, overcome such demons in our external environme
nt as well as the demons in our own minds and senses?
This is the beauty of Krishna appearing in the bhava of Srimati Radharani and Lo
rd Balarama coming as Lord Nityananda along with His chief cowherd boys. This is
the beauty of Krishna descending with His sakhis and manjaris. This is the merc
y of Sri Caitanya Mahaprabhu because, as we honor our contract in Krishna consci
ousness, Krishna does the rest. This is the power of krpa-siddha, which is parti
cularly encapsulated in Kali-yuga, and this is the power of connecting with the
spiritual master. The spiritual master is a representative of Lord Nityananda or
the servants of Srimati Radharani; therefore, the guru acts as the lawyer or th
e facilitator, which means that I can go back to Godhead by being loyal to Srila
Prabhupada. At the end, Krishna says, This is Prabhupada s man. We do not really be
come expert in Kali-yuga because all our activities are full of aparadhas or off
enses and are lacking proper faith and intensity. In spite of such shortcomings,
one who comes under the protection of Lord Nityananda s arrangement will discover
the power of this association.
For instance, a parent may tell the child, I will buy you a bicycle if you just w
ash the dishes for several weeks. When the parent sees the child performing their
duty, the parent feels eager to purchase the new bicycle. Obviously, the few we
eks of work could not cover the cost of a bicycle even if the father or mother p
aid the child, but they simply want to see their son or daughter fulfill their r
equest. Then, the parents will eagerly make all the arrangements to provide a ne
w bike. If we simply try to uphold our side of the contract in Krishna conscious
ness by chanting 16 rounds, following the four rules and regulations, engaging i
n service, trying to act selflessly, and trying to share what we have, Krishna w
ill help us. Srila Prabhupada said that Lord Nityananda will have mercy on such
souls and will allow them to return to the spiritual world:
ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
But those who always worship Me with exclusive devotion, meditating on My transc
endental form to them I carry what they lack, and I preserve what they have.
Bhagavad-gita, 9.22
He definitely knows how much we lack in Kali-yuga. For instance, you may have a
child or friend who has a handicap. Although they may have so many limitations,
you appreciate what they can do in spite of their disability. Now, if they have
the ability to do more but fail to act, you would not have the same level of app
reciation. Krishna knows our genuine handicaps.
In one sense, Krishna consciousness is extremely difficult since our previous ac
tivities under the maha-tattva, which we have engaged in for many lifetimes, dia
metrically oppose the activities of Krishna consciousness. However, in another s
ense, Krishna consciousness is amazingly simplistic. As soon as our faith increa
ses we realize, If I just wash the dishes for three weeks, I ll get the new bicycle
. Mommy has already picked it out for me! In the same way we should think, If I ju
st follow this process, I already have an eternal position and service in the sp
iritual world. When I leave this body, Prabhupada s mercy will just pick me up and
bring me into that service. However, in terms of the child, all kinds of thought
s enter his mind while he washes the dishes. As soon as he sees everyone else pl
aying, he will want to quit washing and finish the dishes tomorrow. He will find
all kinds of reasons to avoid the service in order to play with his friends and
consequently, he falls behind. Or the child may even think, If I just put the di
shes under the couch, Mommy won t even know that they are dirty. She will just thi
nk that I put them away in the cabinet. The child comes up with all these alterna
tives instead of just washing the dishes and receiving the bicycle. He puts extr
a energy into discovering ways to avoid the service instead of just using that e
nergy to wash the dishes. Then, after three weeks, the child expects to receive
the present but the mother reminds him of the four days that he missed. Conseque
ntly he misses the chance to get a new bike although he was so close to receivin
g the present.
This example is comparable to our position in Kali-yuga. We receive instructions
to chant sixteen rounds and follow the four rules and regulations, but these ac
tivities alone will not automatically give one love of God. As a matter of fact,
these four principles simply help one reach the level of a healthy, pious human
being, which brings one to the mode of goodness. It is not true that the rules
and regulations will take you back to Godhead. On the heavenly planets, even som
e of the entities follow all the rules and regulations. In Kali-yuga, the rules
simply situate us properly so that the Lord and His agents can pick us up. If a
helicopter comes to rescue a person, the pilot may give specific instructions to
ensure that the person stands in the proper place. After the person follows the
instructions, the helicopter will be able to reach the person and pick them up
with ease.
However, if one thinks only about the rules and regulations, Krishna consciousne
ss can seem overwhelming. You may try to focus day after day and, although you m
ay even remain focused for five years, you could suddenly have trouble. On the o
ther hand, it is so simple because, if we just remain loyal, we will receive the
necessary assistance. Krishna will find ways to impact upon our consciousness a
nd help us according to our genuine loyalty. He knows our difficulties and our c
apabilities. In this age, our meditation, temple worship, and rituals alone are
not powerful enough to take us back to Godhead as in satya-yuga and other previo
us ages. For this reason, the yuga-dharma for this age is to chant the holy name
of the Lord. This is also why we receive the nine processes of devotional servi
ce. Although any one of the nine activities can take us back to Godhead, in Kali
-yuga we do not do any of them very wonderfully. For these reasons, our acaryas
place great importance on the relationship between the guru and the disciple, an
d on humility. It really means that we just need to make ourselves available to
be brought back home.
Srila Haridasa Thakura exemplifies this position because he is from an Islamic b
ackground, which according to the caste system, was considered part of a lower v
arna and asrama. Nevertheless, we know that he has high quality because of his f
ull surrender to Krishna. Consequently, Krishna accepts Haridasa Thakura as His
namacarya although he is not a great scholar and he is not coming from a pukka V
aisnava family. Although some people considered him to be an outcaste, Krishna h
ad him carry the yuga-dharma for this age. This shows us the actual mercy and po
wer of the holy name. Just as Krishna used Ramananda Raya, Sarvabhauma Bhattacar
ya, and Rupa Gosvami to speak such high messages, Krishna used Srila Haridasa Th
akura to share this message.
Before entering into this Harinama Cintamani, let us first reflect on Srila Hari
dasa Thakura s background by sharing some of his extraordinary pastimes. When some
one is very dear to Krishna or is really trying in their devotional service, oth
er people become disturbed, and the mayavadis and the demonic class of people be
come the most disturbed. If we examine the lives of the acaryas, we will often s
ee that governors, kings, or other panditas tried to stop them, attack them, or
defame them since their very existence bothered such people. In the case of Sril
a Haridasa, he was flogged in the market place because he would not abandon the
chanting of the holy name and would not give up his identity. After all, he is t
he namacarya. How could he possibly abandon his service or stop acting as the Lo
rd s instrument? How could he give up his realizations, which were an integral asp
ect of his identity from many different pastimes?
Gopala Cakravarti was an astute brahmana who could skillfully speak philosophy a
nd perform yajnas. However, he was a smarta-brahmana. Krishna is again showing t
he significance of purity and simplicity in Kali-yuga. When he heard Srila Harid
asa claim that one could attain liberation at the state of namabhasa or at the c
learing stage of chanting the holy name, he immediately reacted offensively. He
responded, Just look at this sentimental Vaisnava. He claims that one can attain
liberation simply at the stage of namabhasa! Gopala Cakravarti believed that one
cannot attain liberation even after engaging in all kinds of austerities, yajnas
, and studies. He of course disturbed the devotees and they pleaded with him to
withdraw his statements. They did not want him to suffer or cause confusion sinc
e others might accept his position. Gopala Cakravarti could not understand the p
ower of Krishna s mercy and the power of His representatives in Kali-yuga because
he was so bound by his conviction. He missed the importance of the holy name and
the carriers of the name. He could not understand that all knowledge of the spi
ritual world and all understanding of our original identity is contained or some
what hidden within the holy name. To the degree that we serve and approach the h
oly name, the name becomes the key and unlocks mysteries for us.
For this reason, we can sometimes struggle so much because we have that key but
cannot open the door. We may even seem to lose the key for a while. Similarly, w
e sometimes lose the holy name. We may go through periods in which we stop chant
ing or rarely even think of the holy name. If we do not experience the results o
f opening up the treasures and the doors, after a while we will just become so d
istracted that we eventually lose the key altogether. At other times, certain di
stractions can cause us to stop chanting. When the mind is too crazy, how can we
chant? How can we capture and run with the mantra when the mind is running afte
r so many other types of sense gratification? We may notice that, when we start
chanting, it can take some time to really move with the mantra. Sometimes we may
finish all our rounds without really hearing the sound vibration. At such times
, maya will jump right in and even stay with us during the entire japa period, e
specially if we cannot focus.
Consequently, it is very difficult to chant while engaging in other activities.
Maya plays so many tricks to prevent us from focusing and really harnessing the
connection. At times when she heavily attacks the mind, a devotee may not even b
e able to chant sixteen rounds. He may become so entangled that, even if he has
a block of available time, he may not have the ability to chant. He will then fi
nd different distractions and end up chanting only two or three rounds a day. La
ter the devotee will not even chant at all.
Sometimes the mind becomes so intense that even if you have the time to just sit
down in the house or temple for two hours, you would not be able to chant. We h
ave all seen this phenomenon from time to time on harinama or during other types
of preaching activities. When you ask a person to chant Hare Krishna, he or she
simply does not have the capability to say the mantra. Sometimes a person is so
sinful that the name will not vibrate on their lips. Their consciousness is so
gross that it blocks them from repeating this transcendental sound. At another t
ime, the devotee may easily chant sixteen rounds because the various distraction
s have not captured their mind. For instance, when you feel comfortable with you
r activities during that day or the previous week, fewer obstacles will disturb
your japa.
If we lack confidence in the holy name or if we call out to the Lord offensively
, how can we expect to smoothly associate with the name? For example, if you are
traveling with someone but are unsure of the destination and are not comfortabl
e with their association, you may stop after traveling only a short distance. If
you do continue to walk with them, you may think, Is this person really my frien
d and well-wisher? Maybe this person doesn t like me. Actually, I am not sure if I
actually like them. What is this person s ulterior motive? Although you may be tra
veling with this person, you feel very uncomfortable due to the many uncertainti
es.
Just imagine someone calling to you from across the street but, while saying you
r name, they are also speaking harsh words. Instead of crossing the street to se
e the person, you will probably walk the other way because you realize that they
do not have good intentions. You will not want to associate with the person bec
ause they may even assault or offend you due to their negative feelings. Consequ
ently, you will have no desire to hear them calling your name and may even ignor
e them completely. Should Krishna respond to our own harsh and offensive calls?
If we call the holy name in such a way, we will simply create obstacles and stag
nations. If we do not trust the holy name, we will not receive the full benefit
of its association.
Srila Haridasa Thakura is helping us in many wonderful ways to see the power of
the holy name. When the prostitute came to tempt Srila Haridasa, who was focused
on trying to serve Krishna, he did not fall prey to the temptation or try to av
oid her; rather, he converted her and raised her consciousness. Sometimes very p
owerful yogis perform all kinds of austerities and have all different types of s
akti but, when it comes to the lust aspect and an opportunity presents itself, t
hey fall prey. If the opportunity does not arise, they may remain properly situa
ted but, as soon as the temptation arises, they succumb. There are many yogis wh
o come from the pilgrimage places and have been naistika-brahmacaris and engaged
in rituals since birth. However, after they come to America or Europe, the majo
rity of them fall down. They become overwhelmed by the West and by the different
levels of exchange between the men and women. The feminine energy overwhelms th
em and more often than not, they fall down. Without special mercy in Kali-yuga,
one will have problems. Srila Haridasa surpassed the temptation due to the power
of the holy name. This is the potency of Haridasa Thakura and this is why Krish
na has asked him to share.
Chapter 1
The Harinama Cintamani opens with such a sweet scene in which Srila Haridasa Tha
kura feels great awe in the presence of Lord Caitanya.
Srila Haridasa fell at the Lord s lotus feet and clasped them tightly. His entire
body went into rapture, and he offered humble prayers punctuated by shivering an
d tears. In a choked voice Srila Haridasa said, My Lord, Your wonderful pastimes
are unfathomable. I am unfortunate and illiterate. My only anchor is Your lotus
feet. What is the use of asking questions of a worthless person like me?
Harinama Cintamani, 2
As he embraces Mahaprabhu s feet while trembling and crying, there is a transmissi
on of love and empowerment. He feels humbled by the idea of speaking and entirel
y unqualified, but at the same time, he does not block the transmission and asks
the Lord to use him and speak through him. Krishna could have spoken directly b
ut He wants to glorify His devotee. He comes through this medium to emphasize th
e accessibility of His mercy despite a seeming lack of qualification. It seems t
hat every chapter begins and ends with this exchange of love. Srila Haridasa fee
ls such love and affection since Mahaprabhu is with him and is asking him to spe
ak. He just wants to be available and used according to the Lord s desire. Lord Ca
itanya is very pleased to be with His servant and the servant is even more pleas
ed to be with the Lord. As each chapter develops, they engage in this wonderful
drama of presenting many enlightening topics on the holy name.
In Chapter One, Srila Haridasa mentions three varieties of sukrti or pious activ
ities. The first category is called karmonmukhi or piety derived from fruitive a
ctivities. Next is jnanonmukhi or piety derived from the cultivation of knowledg
e. The third category is bhaktyunmukhi or piety derived from devotional service.
Each type of pious activity results in some type of boon or blessing, but the s
ukrti connected with devotional service helps bring forth our original identity.
The other types of sukrti help facilitate but they do not sufficiently uncover
our eternal nature.
Srila Haridasa Thakura then mentions that the primary process in this age is the
chanting of the holy name:
The Lord s holy name is always present, therefore it is the most efficient process
. When the means becomes the end, the process becomes identical to the objective
, and thus it is easy for the jivas to attain liberation by Your mercy.
The yuga-dharma in Kali-yuga is unique due to the similarity between the means a
nd the end. The goal is fully contained within the holy name. For example, sever
al days ago someone gave me a present that was wrapped in an interesting way. Th
ey placed the present into a small box, which was then placed into bigger and bi
gger boxes. It was almost a mystery. After opening several boxes, I thought that
the person might have tricked me by giving me nothing but boxes. I might have e
ven considered throwing the last box away but I finally found a present. In a si
milar way, when we chant the holy name, the gem is there but we must first remov
e the layers to appreciate it.
Questions & Answers
Question: Although Lord Caitanya is atmarama or self-sufficient and can do every
thing Himself, He instead petitions His devotees to help and allows them to get
the credit. Can you elaborate on this point?
Answer: This is an excellent reminder for leaders about the importance of empowe
ring other people through intelligent, conscientious delegation and of properly
engaging them according to their propensities. Good leaders do outstanding work
themselves; great leaders inspire others to do extraordinary work. From Lord Cai
tanya s example, we also see the importance of a leader facilitating others as wel
l as the importance of a dependant being a receptive vehicle. Of course, the una
lloyed servants of Lord Caitanya were used to the highest level because they wer
e free from kama (lust) and ahankara (false ego).
Lord Caitanya spread the yuga-dharma throughout Bharata-varsa or India, and He l
eft Srila Prabhupada with the rest of the work to be executed throughout the wor
ld. In the Sri Caitanya Mangala written by Locana Dasa Thakura, Lord Caitanya re
ported that He would spread the yuga-dharma throughout India, but a special devo
tee of His, a senapati-bhakta or a transcendental field commander, would later g
o out into the world and extend mercy to the many souls who are trying to escape
the Lord s benediction.
Lord Caitanya used Haridasa Thakura to glorify the holy name and to explain many
different topics relating to His potencies. He used and empowered Srila Rupa Go
svami to analyze the various levels of spiritual exchanges between the jiva and
the Lord. He empowered Sarvabhauma Bhattacarya to reveal and explain the real tr
uths about liberation. He empowered Srila Ramananda Raya to reveal the confident
ial mellows of Krishna s conjugal dealings. In the same way, He empowered Srila Pr
abhupada to spread His mercy in Kali-yuga throughout the global arena.
We normally find in most dealings that leaders are more interested in getting th
e credit, controlling others, and harvesting the power within themselves. A genu
ine leader, especially a spiritual leader, is particularly recognized by the won
derful way in which he or she distributes power. They empower others and eagerly
desire their dependants to get the credit. Krishna can obviously do so many thi
ngs Himself, but He wants His devotees to be glorified. Thus, He uses and empowe
rs them.
Question: The Harinama Cintamani mentions that these teachings of Haridasa Thaku
ra are not for faithless materialists. This confuses me because we are to distri
bute the holy name and the knowledge of the holy name to everyone. Can you help
me understand this better?
Answer: People who have no faith that the chanting of Lord Hari s holy name is the
best of all spiritual activities, are naturally averse to spirituality. When th
ey hear the holy name, it does not interest or attract them. For example, when w
e go out to chant and dance in the streets, we give everyone a chance to hear th
e Hare Krishna mantra. However, we would explain the spiritual significance of h
arinama only to those who have at least some faith and receptivity.
When we fanatically try to preach the glories of the holy name to faithless peop
le, we actually commit an offense because we induce them to blaspheme God and Hi
s name even more. Regardless, it is not harmful for faithless people to keep hea
ring Hare Krishna since this will gradually purify their hearts to a point in wh
ich they will be able to accept the transcendental position of the holy name.
The ninth offense to be avoided while chanting the holy names of the Lord emphas
izes that one should not preach to the faithless. We have seen from time to time
a very interesting phenomenon in which devotees who were initially antagonistic
have joined the movement. However, their initial antagonism mainly stemmed from
their poor fund of knowledge as well as their lack of awareness or confusion ab
out the Krishna conscious teachings. After a preacher explained various points t
o them, which gave them higher knowledge and clarification, the same people who
were very inimical not only became favorable, but also joined the movement.
Therefore, we should not focus our energy on being disturbed with those who are
not initially favorable, because many people simply need to be assisted in their
understanding. At the same time, we do not have to continually confront people
who really have no desire to understand higher truths. The more such people hear
about the science of bhakti, the more they become inimical. Such people should
of course be avoided.
The more we chant with purity, the more Lord Caitanya will empower us to give pe
ople faith in the holy name and to convert them from faithless materialists into
sincere devotees. If we are really concerned about distributing the holy name t
o everyone, we should work on ourselves in order to perfect our own chanting. If
our goal is to spread the pure chanting of the holy name, then our preaching ac
tivities can affect the whole world.
Chapter 2
In Chapter Two, Srila Haridasa explains that any object is known by four characte
ristic features: name, form, qualities, and activities (Harinama Cintamani, 12).
All objects have these principal features and can be understood through this typ
e of analysis. The nama or name reveals how it is vibrated or discussed. We stud
y its rupa or form to discover how it appears and presents itself. The guna or q
ualities give us more information about its character, and the lila or pastimes
provide even greater details about its activities.
Srila Haridasa explains that the impersonal conception could not be wholesome or
complete because it neglects the rupa and the guna. Although the impersonal con
ception may have some type of nama, it entirely lacks any lila or pastime. Lila
involves the rupa and guna. It involves the association of people and the qualit
y of that association. Although these four characteristics are with us here in t
he material world, they are based on separated activities. They are based on our
connection with the illusion and the false ego. They are based on a certain kin
d of insanity. However, the nama, rupa, guna, and lila are real and each soul ha
s its ultimate, permanent identity and name.
Our Eternal Position
All these names that people call us such as nicknames, family names, or first na
mes are temporary. Even though we have had thousands and millions of such names,
we do have our own eternal name and form. This knowledge of our eternal positio
n should give us solace because our imperfect body, which may be too fat, too sk
inny, too tall, or too short, is not us. We will simply wear these costumes unti
l we realize that we have our own beautiful rupas. Have you ever seen a picture
of an ugly entity in the spiritual world? No. The nature of the soul is full of
beauty in all regards.
Although we must now deal with this temporary baggage, we should simply try to m
aintain the body in order to focus more on our real identity. We want to speed u
p in order to let our real presence manifest. Not only do we have an eternal for
m, but we also have eternal qualities. This fact can assist us in our associatio
n with the devotees because it can help us bypass some of our own weaknesses and
those that we see in others. Each person actually has an eternal form with eter
nal qualities and their current activities are just temporary stages in the pass
ing of time. This can help us move beyond certain issues with ourselves and with
others. We have an eternal age which means that we do not have to deteriorate,
grow old, or experience difficulties. We do not have any type of sicknesses or p
eriods of boredom and loneliness associated with our real identity. None of thes
e troubles have any connection to our eternal identity.
Srila Haridasa is revealing to us the potency of the holy name, which will discl
ose to us our own pure and effulgent name and qualities. It will reveal to us th
ose residents in the spiritual kingdom who know us as well as the lilas which ta
ke place. It will reveal the services we most like to do for Radha and Krishna a
nd the ways in which They reciprocate with us. All of this gradually unfolds as
we hone in sufficiently to the holy name and let the name do all the necessary c
leansing.
In this second chapter, Lord Gauracandra tells Srila Haridasa:
Taking birth in a low family and caste, you have proven to the world that Lord K
rishna is not obtained merely by amassing wealth, position, lineage or refinemen
t. Whoever has developed unflinching faith in unalloyed devotional service to th
e Supreme Lord is factually superior to the demigods. You are learned in all the
truths of the holy name of the Lord; your spiritual conduct is exemplary; and y
ou are an expert preacher. So, Haridasa! Kindly reveal to Me the unlimited glori
es of the holy name. Allow Me to savor your words.
Lord Caitanya explains that the most advanced Vaisnava is one who has a natural
way of enthusing and reminding others to take shelter of the holy name. As we fu
lly bathe in the holy name and make it ours, we will become electrified through
its association and become eager to share it. Sometimes devotees who are deeply
relishing the holy name can even inspire others to chant or hear more attentivel
y just through their association. Some devotees chant with such attachment that
their chanting just enchants and captures others. It may even cause us to hanker
for the type of attachment that will allow us to just dive into the holy name a
nd become intoxicated. For a very advanced Vaisnava, this happens automatically.
Their bhajanas and lectures become so wonderful that other people feel excited
and want to hear more. When such souls directly call on the Lord through japa, i
t has an impact on the entire environment.
Sixty-four Qualities of the Lord
During the discussion between Srila Haridasa and Lord Caitanya, Haridasa Thakura
not only stresses the potency of the holy name but he also wishes to emphasize
the supremacy of Lord Krishna. He discusses the sixty-four transcendental qualit
ies of the Lord in order to show how and why Krishna is the summum bonum. Krishn
a is the supreme autocrat who has numerous different energies and manifestations
. The living entities also have many of the qualities of the Lord, but only fift
y, and not in totality. The demigods such as Lord Brahma and Lord Siva have fift
y-five qualities but even they do not have these fifty-five in totality. Certain
special incarnations of the Lord such as Lord Rama and Lord Narayana have up to
sixty qualities but only Krishna has all sixty-four qualities.
Four Special Qualities
This means that there are four special qualities that no one else has except for
Krishna. First of all, Krishna is the performer of wonderful varieties of pastim
es, especially His childhood pastimes in Vrndavana (Harinama Cintamani, 14). We d
o not see these special pastimes manifest in any other incarnation or plenary ex
pansion. Secondly, He attracts living entities all over the universes by playing
on His flute (Harinama Cintamani, 14). We do not see Lord Narayana or any other i
ncarnation with the flute. Only Krishna has this special arrangement of love and
attraction. Next, He is surrounded by devotees endowed with wonderful love of Go
dhead (Harinama Cintamani, 14). The other incarnations or expansions do not have
associates with such intensity. Finally, He has a wonderful excellence of beauty
that cannot be rivaled anywhere in the creation (Harinama Cintamani, 14). Even th
ough the same Krishna comes as Matsya, Kurma, Nrsimhadeva, Vamanadeva, and Naray
ana, none of these forms are as beautiful as the Lord in His three-fold bending
form who plays on a flute and gives such care to the cowherd boys and to His div
ine consort, Srimati Radharani.
Again we see that we are all like God, the same in quality but different in quan
tity. The essential qualities which are associated with the Lord are a part of o
ur own eternal nama, rupa, guna, and lila but different in quantity. We are so c
lose to the Lord that these qualities are within us. However, although these qua
lities are a part of the soul, they become dull due to the influence of the bahi
ranga-sakti or the lower energy. Srila Haridasa Thakura continues:
The conditioned jiva in contact with the illusory material nature experiences a
state of consciousness diametrically opposed to Krishna consciousness. Because h
e identifies with his material body, the jiva s name, form, qualities and activiti
es are all separate and different from his real spiritual self.
Of the four characteristic features (name, form, qualities and activities), the
Lord s holy name is the original, because it awards cognition of the other three.
Srila Haridasa is making a very powerful point. Of all these four characteristic
s, the chanting of the holy name is the primary religious activity of a Vaisnava
because it brings awareness of form, qualities, and activities. This means that
the rupa, guna, and lila are all based on the connection with the nama. Therefo
re, as we properly connect with the holy name, it then brings us or escorts us t
o our connection with our form, qualities, and our eternal lila. This material na
ture has nothing more superior to offer than the holy name (Harinama Cintamani, 1
5).
a-brahma-bhuvanal lokah
punar avartino rjuna
mam upetya tu kaunteya
punar janma na vidyate
From the highest planet in the material world down to the lowest, all are places
of misery wherein repeated birth and death take place. But one who attains to M
y abode, O son of Kunti, never takes birth again.
Bhagavad-gita, 8.16
The Solace of the Holy Name
In this material nature, the jiva and the holy name are the two most outstanding
aspects because of their connection with the spiritual kingdom:
golokera prema-dhana hari-nama-sankirtana
rati na janmilo kene tay
samsara-bisanale diba-nisa hiya jwale
juraite na koinu upay
The treasure of love of God has descended from the spiritual world of Goloka Vrn
davana, appearing in this world as the sankirtana movement of the chanting of Lo
rd Hari s holy names. Why am I not attracted to it? Day and night I burn from the
poison of material existence, but still I refuse to take the antidote.
Ista-deve Vijnapti, 2
The jiva is just temporarily undergoing some type of intoxication or amnesia due
to his forgetfulness of his spiritual identity. Everything in the material worl
d is secondary and part of the prison but the holy name and the jiva are the rea
l solace. We just need to remove the covering. Even though the material world is
hell, the treasure is there. Srila Haridasa has described the potency of the ho
ly name, which can reveal the form, the qualities, and the lila. Even though we
are in the prison, we have the key or the means to escape. The holy name is in f
act such a key.
Principal and Secondary Names
Srila Haridasa continues:
The Holy Name can be categorized into two types: principal and secondary The princ
ipal names of Lord Krishna describe His transcendental pastimes and contain all
of the Lord s spiritual excellences. They are, for example: Govinda, Gopala, Rama,
Sri Nandanandana, Radhanatha .
These names deal distinctly with the eternal lilas of the Lord and the highest e
xchanges with His associates.
The Vedas address the Lord with names that characterize His affiliation with the
material nature. These are His secondary names, e.g. Creator, Supersoul, Brahma
n, maintainer and annihilator of the world, Yajnesvara, Hara, etc.
These secondary names including Visnu, Isvara, or Allah are all referring to God
in terms of His involvement with His creation rather than in relation to His et
ernal pastimes with His eternal associates. Srila Haridasa also describes a diff
erence in potency between the primary names and the secondary names. Although we
tell everyone to chant any name of God, there is a gradation or difference betw
een the names. The potency of chanting Lord Narayana s name is not the same as cha
nting Krishna s name. Therefore, Haridasa Thakura gives us the direct name of the
Lord to chant, honoring Krishna s supremacy.
However, the most consequential result of chanting the Lord s names love of Godhead is
to be attained only by saintly souls who invoke the principal names of Krishna.
Srila Haridasa ends this section by discussing the two kinds of vyavadhana or di
sruption in the chanting of the name.
The first type is known as varna-vyavadhana or disruption in the syllables. For
example, in the Bengali word hathikari, the first syllable ha and the last sylla
ble ri can be put together to give Hari, a name of Krishna. But because the syll
ables thika are inserted in the middle, the repetition of hathikari will not giv
e the actual benefit of chanting the holy name, i.e. Krishna-prema.
Harinama Cintamani, 16-17
The second type of vyavadhana is called tattva-vyavadhana or disruption in the p
hilosophy or conclusions. This is a very heinous offense. Lord Krishna s name and
Lord Krishna Himself are no different. But someone who is polluted by the mayava
di philosophy imagines them as two dissimilar entities.
Even though such people may chant the holy name, they do not connect with or tak
e full shelter of it. They do not realize that Krishna is descending to the worl
d as the holy name and is giving us our original name, form, qualities, and past
imes in connection with Srimati Radharani and Krishna.
Questions & Answers
Question: At times we see that some devotees lose their taste for the holy name
or stop chanting all together. Does this result from lack of practice or from of
fenses?
Answer: Both of these causes are similar. Our chanting becomes more complex, dif
ficult, and even boring due to offenses which happen because of improper practic
e. Due to improper thinking, desires, and actions, we make mental, verbal, and p
hysical offenses that interfere with our connection with the holy name. Conseque
ntly, just as we might call a person in a vulgar manner and not receive a respon
se, we will not develop a deep connection with the name if we do not call on the
Lord in the proper consciousness. At other times, when we are chanting more att
entively, we will also see results in our thoughts and habits. We will feel less
angry, sad, disturbed, or bothered by external incidents.
However, if you are just thinking about your bills, you will have a much harder
time focusing on the name. If you feel lusty or feel distracted in other ways, t
he chanting becomes much harder. When you chant better, although these same issu
es may still exist, somehow you just leave them aside. The problems will always
be there but you just leave them on the shelf and move along with the holy name.
Then you will feel much more protected and energized. When we have a good day o
f chanting, our whole day seems much better. Although the social aspect may not
go so well, you will not be bothered to the same extent. If we feel more anxious
or agitated, we should look at the quality of our japa. We might find it lackin
g which means we are interacting without sufficient protection.
Question: You explained that this process completely depends on the mercy that w
e receive from Krishna and Lord Nityananda. What is the quickest way to get Thei
r attention?
Answer: Greed. However, we are not referring to spiritual lust or an opportunist
ic mindset that just wants to receive without having any concern for others. It
means genuine spiritual greed. How do we get something in the material world? Gr
eed. You think about the object and then strategize. You look for opportunities
to come closer and closer to the object until you obtain it. It is a constant me
ditation that keeps you determined until you acquire the desired object or goal.
We have to have greed and knowledge. If you know the wonderful qualities of an
object, you will somehow manage to keep yourself in line until you get it. From
time to time, we all have some things in our lives that we desperately want. Alt
hough they may be hard to obtain, we will find ways to connect or at least try w
ith all our energy because of its importance to us. If something has no value to
you, even the slightest obstacles can cause you to give up because you do not w
ant to do it anyway. Often we lose determination because we really do not want t
o do the activity or service and are just waiting for any opportunity to quit. A
nd Krishna will provide us with many opportunities. He may give you wealth, pove
rty, or bad health and even let maya test your desires.
Question: How can we get that greed or desire?
Answer: Reading about the desired goal, as we are doing right now, can help us h
onor it more. As we go deeper into the books, especially the Caitanya-caritamrta
, Srimad-Bhagavatam, and other works of the acaryas, we will begin to think more
about the nature of the goal. We will begin to wonder what is really available
and what people experience when they reach that end. As we hear about the wonder
ful nature of the goal, we will also want to experience it. If we do not hear mo
re about the possibilities available to us, the day-to-day activities will simpl
y distract us. This can cause us to lose determination. If we do not allow the h
oly name to come with us and we do not move with it, we will not know of its ext
raordinary qualities. If our attraction to temporary things does not decrease, w
e will not have a desire for the primary things. We will remain too occupied in
the temporary realm.
For this reason, one must have a certain disgust for the status quo in order to
accelerate. People who have too much attraction to the material nature are just
miserable. They are losers and sufferers because they identify with the sufferin
g; consequently, they will suffer. Although too much aversion can be excessive,
we do need to have a natural mood of disgust towards the material. When that nat
ural mood arises, we then have the facility to connect with our original nama, r
upa, guna, and lila. Otherwise we will remain connected to all of these illusory
characteristics that are part of the drama. We will continue to associate our n
ama, rupa, guna, and lila with the temporary and remain absorbed in such.
Krishna Himself sometimes arranges to make material life miserable for us so tha
t we will move away from the temporary. Sometimes He intervenes to such an exten
t that all of a person s material plans fall apart. Many young devotees come to Kr
ishna consciousness and think that they will become pure devotees in six months.
By the seventh month they lose enthusiasm and by the eighth month they are just
totally drained and bored. They do not know what to do next. Sometimes, even af
ter a few years, such devotees will leave and become involved in heavy sense gra
tification. They will drink or engage in all the so-called pleasures of the mate
rial world until they finally realize, Big deal. I m not happy or satisfied. I am c
ompletely bored. People only talk about money and their endless problems. Where
is the prasadam? Where are the Deities and the devotees? Where are the festivals
? Hundreds of devotees had to undergo such experiences in order to see the devote
es as their real family.
When you go home to visit your relatives who are not spiritually inclined, you w
ill just become completely bored. All they want to do is watch television seven
hours a day and eat abominable food. They sleep fourteen hours and complain abou
t everything. Sometimes they do not even bathe. You might be in the kitchen tryi
ng to cook but suddenly someone comes in and takes some bhoga right out of the p
ot. You might try to offer an arati but someone else comes in and puts the radio
on very loud. After awhile you will begin to wonder why you came. Nevertheless,
sometimes people have to go through the experience.
Other people might go to another extreme. They might decide to get an apartment
and live alone in order to be peaceful. Then it is just them and the walls. We h
ave to have association and relationships. For the first five days, they might s
leep ten hours and eat seven times a day but after awhile, they just become frie
d. However, one might need to have some of these experiences in order to realize
the value of devotional service.
For this reason, the Vedic system was designed to carry people through many expe
riences. For instance, at an early age one would live in the guru s asrama as a br
ahmacari. Later one would take to grhasta life in order to deal with so many dif
ferent issues. Then a person would be ready for vanaprastha and later sannyasa.
By that time, a person has experienced different relationships and economic deve
lopment, and has produced a few little children who look like them. They have do
ne everything and can take to Krishna consciousness in a deeper way. Actually, a
t this stage, it is very deep because the mind does not carry feelings of regret
. When maya tries to kick in, they just kick maya right out because they know th
e consequences. On the other hand, it is an unfortunate scenario when we find a
sannyasi who is now looking for a wife at the age of fifty. Maya suddenly kicks
in and reminds the person of the experience he missed. Someone else might sudden
ly become enamored by money and become deviant as a result. We may still have a
taste for many other desires that can spring forth if the bhakti has not matured
.
Hopefully, we have burned these desires up in previous lifetimes. When devotees
are very fixed, they may have special mercy, but in most cases, they have engage
d in all types of activities in past lifetimes. They may have resided in the hea
venly planets or had the position of a deva. They may have been in the Himalayas
and may have been gandharvas or vidyadharas. Most of the time, when someone is
extremely fixed, they have had many experiences and have paid their dues, which
means that they no longer have much genuine affection for the external. They rea
lly want the higher taste and will not feel satisfied with their ordinary activi
ties. Another person might have such a desire to become a famous musician that t
hey really will not be happy until they have been through the experience. It may
take many lifetimes to have that experience.
Nevertheless, in Kali-yuga there is special mercy. Lord Nityananda knows that th
e people are unqualified and have so many attractions. If we can just somehow ta
ke shelter of the holy name and try to push the mind out of the way, we will rec
eive additional credits to move through these kinds of obstacles. If we just try
to associate with those who are more fixed and who have the taste, we will also
gradually get the taste. And, if we can just try to avoid offenses and try not
to envy the advanced devotees, we will find that our own quality will increase a
nd we will become less disturbed by other material allurements. On the other han
d, if you associate with devotees who have amazing fascinations or attachment fo
r certain types of sense gratification, they will fuel your own little flame unt
il you also become more addicted to that type of enjoyment. This is the power of
association. Some devotees completely gave up intoxications but due to associat
ion with fringe devotees who take intoxication at times, it sparked their own desi
re and ignited that lower passion. Suddenly they began to return to that type of
lifestyle.
Association is very important because of our many dormant patterns. Higher bhakt
i is dormant and past sense gratification is also dormant. They can come out one
way or the other. We need to have sufficient greed and constantly remind oursel
ves of the available treasures. For this reason, hearing and chanting are essent
ial. If we do not hear and read, in time we will lose our sense of direction. We
will lose the desire to chant and eventually lose the desire to reject maya. Wi
th all of the available technology these days, we have no reason to not absorb o
urselves more. There are so many books out now, but even if someone cannot read,
there are so many other ways to hear. It is so easy to have Prabhupada, the gur
u, or many devotees present with you through tapes and videos. In earlier times,
these options were not available. Even in the early days of the International S
ociety for Krishna Consciousness (ISKCON) we had only one or two books. Now we h
ave the VedaBase where we can research almost any topic we want. Furthermore, va
rious devotees have undergone so many different experiences that have been taped
or recorded.
There was a time in the movement when most of us were only between eighteen or t
wenty years old. At that time, a devotee might have been considered senior at tw
enty-six or twenty-seven although he or she may have only read the Bhagavad-gita
, Sri Isopanisad, and several cantos of the Bhagavatam. Today we have devotees w
ho have read the Bhagavatam many times and thoroughly know sastra. We have some
brahmanas in our movement who can quote verses from many different books so expe
rtly. It is amazing. We all have the ability to take shelter of scripture and of
the entire process. However, if we still do not take shelter, it means that we
have too much attraction for the temporary. In such a case, we either need to in
tensely pray to Krishna to help us be freed of such desires, or we just have to
act upon them and hope that we do not get stuck before this life comes to an end
. We may just have to follow the dictates of the mind and senses until we can ge
t such experiences out of our system. Then we may finally be able to appreciate
the association of devotees and chant with a clear consciousness. Some people be
gin to appreciate devotees the most when they have been away from devotee associ
ation for extended periods of time. Just imagine a situation in which you are pu
t into confinement or into some situation in which you cannot chant. You would j
ust be hankering for your beads and for the ability to chant the holy name. In o
ther cases, you might be caught in a situation in which other people cannot hear
or know of your chanting. In such a situation, you may have to lock a door, tak
e a long walk, or find other ways to discreetly chant. Later, you will relish th
e opportunity to be with a devotee.
When I traveled on trains in the early days in the former Communist countries, I
would lock myself in the bathroom and chant in order to avoid getting caught. I
n such countries at that time, you could be arrested for carrying books or preac
hing so I had to be very careful. I am already obvious by my dark color so peopl
e were always watching me.
In those days, I was passionate and, in order to chant, I had to be standing and
chanting. Just imagine some foreigner in the public chanting in such a way. In
those days, I would chant forty-two rounds a day, which meant that I had to find
long blocks of time to chant somewhere. Imagine being locked for three to four
hours in a funky bathroom and just chanting. However, since it was more difficul
t, I relished the holy name even more. People would knock on the bathroom but I
would just keep chanting. Sometimes I would even make the bathroom seem broken a
nd then two or three hours later I would walk out.
Although the toilets were terrible in such places, I was relishing. I wanted to
connect with the name, knowing that it was the only connection I had. There was
no arati, no Deity service, and no devotees. All I had were my rounds and the bo
oks. Sometimes I would see the devotees three or four days later, and we might m
eet in the early morning or later at night, but until then I only had the holy n
ame. Consequently, I had so much more intensity about chanting.
Krishna can make arrangements for us if we ask Him to help us in our growth and
really mean it. He will help us more and more. However, if we ask Krishna for he
lp and call His name but we do not really want the help, it will not manifest. W
e are our greatest enemy. Haridasa Thakura is really telling us that the means a
nd the end are the same. It is just a matter of constant unfoldment. In Kali-yug
a, because of the difficult situation, the Lord brings it right before us and ju
st slightly covers it over so that we can gradually uncover the treasure and rel
ish its nectar.
Chapter 3
When Lord Caitanya asks Srila Haridasa Thakura to speak on namabhasa or the uncl
arified name of God, His great devotee once again feels overwhelmed with ecstati
c emotions. The merciful Lord Caitanya stretched out His lotus-like hands and lif
ted up Srila Haridasa (Harinama Cintamani, 19). The reciprocity and love that exi
sts between Mahaprabhu and His devotee is awesome. Although the Lord s request com
pletely humbles Haridasa Thakura, he simultaneously feels extremely fortunate to
have a chance to share this knowledge and render such an intimate service. We s
hould take advantage of this extraordinary conversation, which gives us the oppo
rtunity to hear directly from a nitya-siddha and from Krishna Himself who is spe
aking through His great servant. People do not always have the ability to connec
t with such a valid source of knowledge so we should appreciate this chance to h
ear directly from Krishna and His surrendered devotee. They have the capacity to
destroy ambiguity and confusion. Unless we clearly understand how we should act
and why we should perform certain duties, we will feel this ambiguity in our li
ves.
For instance, if you want to travel to another city and need the proper directio
ns, you should approach a person who travels or lives there because he or she ca
n give clear instructions. Similarly, these great personalities can clear away o
ur ambiguity through their instructions because Krishna has empowered them to he
lp us connect with our eternal home. Furthermore, they expertly know how to deal
with the specific disease that ails us due to the three modes of material natur
e. We should always take shelter of such instructions and we should utilize this
opportunity to take shelter of Srila Haridasa s instructions on the holy name.
Stage of Namabhasa
In Chapter Three, Srila Haridasa gives a detailed explanation of the stage of na
mabhasa along with its benefits and limitations.
Lord Krishna is the omnipotent spiritual sun, and He and His name are identical.
Thus, the holy name is like the all-powerful, brilliant sun that disperses the
darkness of maya or nescience But sometimes clouds and mist obscure one s vision, an
d then the sun is not visible. The jiva is covered over by the cloud of anartha
and the mist of ignorance. The cloud and mist spread a blanket over the jiva s vis
ion so that he is unable to see the sunlike holy name. The sun is too big for an
y cloud or mist to cover, but if the jiva s vision is obfuscated, then the sun is
hidden from him.
The jiva allows the clouds to cover the holy name and, although the name is extr
emely powerful, the jiva s free will permits him to temporarily connect with diffe
rent aspects of the illusion. The anarthas in particular prevent the jiva from e
xperiencing greater reciprocation with Krishna and the holy name. Srila Haridasa
refers to these blocks as clouds and mist that obfuscate the soul s vision. Ignor
ance and especially anarthas maintain this covering. As we gain knowledge and gr
adually free ourselves of anarthas, the sun will begin to manifest in its full r
adiance and potency. However, the neophyte has the tendency to minimize the seri
ousness of the coverings and to even act in ways that amplify the anarthas.
Clouds of Anarthas
Haridasa Thakura then categorizes these clouds of anarthas into three groups. Th
e first cloud is asat-trsna or thirsting for the illusory. This cloud results fr
om desires for so-called material gains that are temporary, relative, and insubs
tantial. We often feel that we need to have these experiences although the gains
never last permanently. Hrdaya-daurbalyam is the second cloud, and refers to a
weakness of heart and mind. Although we distinctly have some desires for purity,
self-realization, and unconditional service, a weak constitution indicates that
our unhealthy desires far outweigh our positive desires. Furthermore, Krishna r
esponds to the aggregate of our desires. If these unhealthy desires remain stron
g, they will produce inauspicious results because the Lord in the heart constant
ly monitors our consciousness. If our desires for sense gratification and deviat
ion are stronger than our desires for devotion, we will continue to encounter in
auspiciousness in our environment as well as in our mind. Finally, anarthas or o
ffenses form the third cloud. These anarthas are responsible for so much of the
suffering that the jiva experiences.
Dwindling Creeper
Why does a devotee s devotional creeper fail to blossom nicely although he or she
may seem to have determination, engage in prayer, and somewhat follow the princi
ples? A devotee who does not properly understand the causes of stagnation may be
gin to doubt the process and look everywhere to find a justifiable reason for le
aving the royal path of devotion. He or she may even find justifiable reasons to
remain angry with Krishna. Although the devotee may decide that the process lac
ks potency due to the stagnation or set back, a falldown actually indicates its
real potency. It is so potent that a deviant cannot maintain a faade. A falldown
should also remind us that Krishna is constantly monitoring and personally recti
fying each situation. It indicates the presence of a discrepancy that can cause
a devotee to minimize the path of bhakti.
An excessive amount of jnana-misra bhakti, yoga-misra bhakti, and karma-misra bh
akti will contaminate the devotional creeper until it weakens, dwindles, and som
etimes even takes a temporary death. If we take a medication that does not affec
t the weakened creeper in any positive or negative way, it indicates its lack of
efficacy. A powerful medicine should immediately begin to cure our sickness. On
the other hand, if we have a potent medicine but fail to take it properly, our
sickness will continue to worsen. These factors can help us determine the potenc
y of a medicine.
If a self-willed devotee who deviates internally and externally has the same lev
el of consciousness as a very loyal devotee who takes constant shelter of sadhu,
sastra, and guru, it means that this process is simply mythological or sentimen
tal and we should pursue another path. However, the process works and the creepe
r will grow if we give it protection and nourishment. If we see the creeper dwin
dling, we should immediately follow Haridasa Thakura s instructions by rooting out
the anarthas and aparadhas. We all have so many of these weeds, and if we conti
nue to locate them through constant introspection, we will then be able to pull
them out.
We Must Constantly Grow
We should constantly grow in our level of maturity and in our appreciation of th
e gift given to us by our great predecessors. We should gradually begin to exper
ience the theology in such a deep way that, when we read the books, we will no l
onger categorize them as just historical accounts of bygone ages. Devotees canno
t continue in the devotional process for months and years without somehow develo
ping a genuine taste for service because the taste for sense gratification will
once again increase. A devotee cannot just continue to repress but he or she mus
t genuinely mature and unfold. Sometimes we repress because we lack steadfastnes
s and do not follow the science properly; therefore, the material desires will o
verwhelm us since we have simply repressed them instead of fully eradicating the
m. The unhealthy desires can even manifest in such a strong way that they drag u
s away from devotional service. If they do not attack us with that intensity, we
may stay in the process of devotional service but we will continue to serve in
the spirit of retirement. We then turn Krishna consciousness into a religion and
no longer inconvenience ourselves through service.
However, love means that we want to arrange for the enjoyment of the beloved and
feel eager to move beyond our own personal comfort zone to ensure their pleasur
e. When we lack taste and faith, although we may continue in our service, we wil
l serve mechanically or systematically by remaining within our comfort zone. Alt
hough we have to maintain body and soul together in a practical way, which is an
integral part of our preaching, we are not an ordinary religion and comfort is
not our major priority. We are not even an ordinary process in Vedic culture nor
do we simply honor varnasrama-dharma as our goal. We do not want to just become
loyal members of a powerful institution but we want to experience the theology
in such a way that our lives preach our message. We want people to feel amazed b
y our culture of devotion. If the participants are wholesome, the families are s
trong, and their physical and psychological needs are met, this devotional cultu
re will certainly amaze people. Most important, they should see how the spiritua
l care offered to those in the immediate environment extends outwards. We must f
irst influence our own families and communities in order to influence the societ
y. If we cannot first help ourselves, how will we execute the commission of thes
e great acaryas who want us to assist them in global transformation?
Sambandha is the Foundation
Before delving fully into the depths of namabhasa, Srila Haridasa explains that
the preceptor has a duty to inaugurate the devotees into the proper understandin
g of sambandha. Without clearly establishing our own identity and relationship w
ith Krishna, we may as well build a house without a foundation. We can engage al
l our energy in building the most gorgeous tower, but if the ground floor and in
itial beams weakly totter to and fro, the seemingly gorgeous structure will simp
ly collapse. Without a proper understanding of sambandha, the devotee will not d
evelop a sufficient understanding of abhidheya and prayojana.
The Power of the Holy Name
After establishing this knowledge as a secure foundation, Srila Haridasa then tu
nes us into namabhasa.
Verily, namabhasa is one of the jiva s greatest virtues. It offers him more good f
ortune than religiosity, vows, yoga, sacrifices and so on, put together.
Despite the fact that anarthas still contaminate the chanting, this stage alone
gives more benefits and blessings than the combination of all these other pious
activities. It shows the power of connecting with the holy name, which comes dir
ectly from the spiritual world:
golokera prema-dhana hari-nama-sankirtana
rati na janmilo kene tay
samsara-bisanale diba nisi hiya jwale
juraite na koinu upay
The treasure of love of God has descended from the spiritual world of Goloka Vrn
davana, appearing in this world as the sankirtana movement of the chanting of Lo
rd Hari s holy names. Why am I not attracted to it? Day and night I burn from the
poison of material existence, but still I refuse to take the antidote.
Ista-deve Vijnapti, 2
The holy name is our fax line to the spiritual world. When we send a fax to anot
her person, we may not always receive an immediate response but we can still acc
ess the person since our message reached its destination. Even though the full r
eception of the holy name does not occur in the namabhasa stage, we do in fact m
ake a genuine connection. Although the chanting lacks perfection at this stage,
the holy name is still so powerful that we must carefully honor it and properly
perceive the chanters of the name.
Four Attitudes in Namabhasa
The four attitudes in namabhasa chanting are sanketa (unintentionally), parihasa
(in jest or ridicule), stoma (derisively) and hela (with disregard and neglect)
.
Sanketa Attitude
Haridasa Thakura breaks the first attitude into two categories:
1) when one, though intending to chant Lord Visnu s name, has a material conceptio
n of it, and 2) when one has something entirely different than the Lord or His n
ame on his mind, but chants the holy name being somehow or other reminded of tha
t transcendental sound.
Some people may have an improper conception of the holy name and, although they
may chant as a way to connect with the demigods, affect their karma, gain wealth
, or annihilate their enemies, they will still gain some blessings. They still h
ave the association of the holy name with some of its potency despite their lack
of awareness. He then gives us an example of such chanting:
The yavanas eat cows, yet in spite of this they can attain liberation by utterin
g haram, an ordinary word in their language (Urdu) where Lord Krishna s name is au
tomatically chanted. The power of the holy name is never diminished even if chan
ted in sanketa-namabhasa.
Although a person can benefit from the recitation of the word and even attain li
beration, they will not get pure love of God. The holy name has such potency tha
t even the sound vibration of the word haram will invoke the Lord s name and benef
it the person. This seemingly accidental utterance of the holy name indicates so
me unusual karmic arrangement meant for the person s benefit.
Parihasa Attitude
The second attitude, parihasa, can also lead to liberation. For example, Jarasan
dha chanted in jest or ridicule but he attained liberation. Sisupala chanted der
isively but he also attained the same destination.
Even chanting inattentively and with disregard results in deliverance from the p
angs of material existence. Namabhasa chanting can purify anyone; people of low
upbringing like mlecchas, gross materialists, and lazy persons can all avail of
this opportunity to obtain liberation.
One can chant the name in two different ways, faithfully or neglectfully.
Faithful chanting that is still afflicted by anarthas is known as sraddha-nama,
as You Yourself have explained, my Lord. The element of real sraddha (faith) is
absent in the four attitudes of namabhasa chanting, and sanketa chanting is ting
ed with neglect. Nonetheless, even hela-namabhasa (chanting with neglect) gives
one liberation, what to speak of faithful chanting.
Due to the lack of deep faith, one will not experience the full benefits associa
ted with the holy name. Short of Krishna-prema, every other success is available
in namabhasa. (Harinama Cintamani, 23). Simply at this stage, a person can achiev
e many objectives such as liberation, mystic powers, and wealth although individ
ual karma also influences the results. Although namabhasa offers many varieties
of success, it cannot give krnsa-prema or the pure name. Srila Haridasa s glorific
ation of namabhasa disturbed and angered Gopala Cakravarti to such an extent tha
t he strongly criticized Srila Haridasa. Haridasa Thakura openly claimed that a
person could attain liberation from the stage of namabhasa but Gopala Cakravarti
simply saw him as some sentimental practitioner. Gopala Cakravarti thought that
a person must perform endless yajnas and practice austerities for many lifetime
s in order to attain liberation so, when Haridasa made his claim, Gopala Cakrava
rti felt extremely disturbed. Nevertheless, we accept Srila Haridasa s explanation
of namabhasa as perfect.
Two Kinds of Namabhasa
Srila Haridasa Thakura then describes the two kinds of namabhasa: chaya and prat
ibimba.
The scriptures are filled with words like namabhasa, vaisnava-abhasa, sraddha-ab
hasa, rati-abhasa, prema-abhasa, mukti-abhasa, etc. The suffix abhasa has a spec
ial meaning and is of versatile application... Factually, abhasa (faint or indis
tinct presence) is of two sorts: svarupa-abhasa and pratibimba-abhasa. Svarupa-a
bhasa is the partial infiltration of the full brilliance; for example, on a clou
dy day the light of the sun is present, but the full brilliance of the sun is sh
aded by the clouds.
If we simply remove these clouds of false ego, ignorance, aparadhas, and anartha
s, we will experience the full presence of the effulgent name.
On the other hand, pratibimba-abhasa reflects a distorted image of the real obje
ct, just as sunlight is misrepresented when reflected off the surface of water.
This distorted reflection allows only inaccurate perception of the original sour
ce of light. Pratibimba-namabhasa appears when the rays of the holy name reflect
off the lake of mayavadi thought, bequeathing sayujya-mukti upon the mayavadis
who chant it.
This second category is much more serious than the first because it can even cau
se a devotee to give up their shelter of the holy name. He warns us against the
mayavadi perception, which minimizes the Supreme Personality of Godhead along wi
th our own eternal personality. It minimizes our eternal relationships, responsi
bilities, obligations, and services that exist in the spiritual world. People wh
o have this mayavadi tendency in their consciousness will not attain the highest
goal. We should carefully avoid such people because their contaminating associa
tion can divert us from our initial contact with the benefits of the holy name.
Chanting in pratibimba-namabhasa increases one s offenses. According to the mayava
dis, Lord Krishna s name, form, qualities and pastimes are all illusory, false, te
mporary and contaminated.
Such people do not really want to know Krishna. Although they may engage in some
basic Vedic activities, they will miss the final goal and fail to properly unde
rstand the ultimate siddhanta. The chanting is very powerful and namabhasa is ca
pable of leading a person to prema, but if this type of mentality contaminates t
he person s consciousness, he or she will gradually slide down.
I bow down to that fortunate soul who has freed himself from committing namapara
dha, offenses against the holy name, in the namabhasa stage. This namabhasa stag
e is far beyond knowledge and fruitive work. And if one s sraddha is furthermore r
ooted in rati or attraction and is offenseless as well, then gradually it will l
ead to the pure name.
He concludes this section by saying:
Diligently avoid the association of mayavadis! Please serve those who are attach
ed to chanting purely! O Lord Caitanya, this is Your injunction and whoever foll
ows it is very fortunate. Those who disregard and disobey this instruction are w
retches who will suffer eternally. O my Lord! Please bless me so I can reject ba
d association and take shelter at Your lotus feet! There is no other way.
Questions & Answers
Question: Can you explain why it is said that the namabhasa stage is greater tha
n religiosity, vows, study of the Vedas, yoga, and sacrifice put together?
Answer: Yes, here we are referring to chaya-namabhasa, or the faint shadowy name,
which is free of offenses but is still not pure. In the Skanda Purana, it is sai
d, Lord Hari has gathered from charity, vows, austerities, pilgrimages, the demig
ods, the great saints, the rajasuya and asvamedha-yajnas, and the study of trans
cendental knowledge all their powers to bring auspiciousness and remove sins, an
d placed these powers in His holy names. The results of pious religious activitie
s, austerities, and yoga such as sense pleasures, liberation, and mystic powers
are included among the benefits that namabhasa brings.
Pious deeds are all material; they are only a means to attain an end. Once the e
nd is attained, the means are thrown away. However, the holy name of Lord Hari i
s spiritual. The holy name may be the means to attain an end, but when one attai
ns the end, he or she finds that the holy name itself is also the end. In fact,
all the different limbs of devotional service take shelter of the holy name of L
ord Krishna.
Despite all the benedictions we mentioned, we should remember that namabhasa doe
s not grant pure love for Lord Krishna, which is the highest goal of life. So, a
s we continue chanting and trying to avoid offenses, let us pray for the mercy t
o develop strong faith and attraction which will make the sun of the pure name s
hine in our hearts.
Question: The sahajiyas and the Mayavadis also chant the holy names. Do both of
these cases represent namabhasa? Which group s chanting would be more potent?
Answer: In one sense, the chanting of the sahajiyas and the Mayavadis can be cal
led pratibimba-namabhasa (reflection of the name) because they yearn to attain m
aterial pleasures or impersonal liberation. However, often this pratibimba-namab
hasa turns to nama-aparadha. Srila Bhaktisiddhanta Sarasvati Thakura has explain
ed that, although both are offensive, the sahajiya s chanting is better than the M
ayavadis. To understand why, we have to elaborate on the general characteristics
and activities of these two groups.
The sahajiya is a type of neophyte devotee of Krishna who is only interested in
Krishna s personal pastimes and disregards the activities of the devotees. They do
not have the strong foundation of sambandha because they neglect the study of V
edic scriptures and refuse to follow viddhi-marga, or the path of regulative pri
nciples in devotional service. Such people consider themselves spontaneously ele
vated to the highest level of bhakti and imitate the conjugal pastimes of Krishn
a. Thus, in the name of devotional activities, the sahajiyas are addicted to all
kinds of sinful acts including illicit sex, intoxication, etc. In Vrndavana you
can meet such sahajiyas they have chanting beads, but they also have dozens of wo
men and a marijuana pipe.
The sahajiyas do chant the holy names, but often they concoct their own mantras
that are not authorized by sadhu or sastra. While chanting, they make a show of
ecstatic symptoms like crying, shivering, and falling on the ground, which is on
ly a cheap imitation of the genuine advanced features of devotional service. Thi
s behavior can be misleading and bewildering to some beginners in Krishna consci
ousness. One should be aware that the sahajiyas can actually present the most da
nger to authentic bhakti because their actions imitate those of an advanced devo
tee but lack authenticity. However, there is some hope for the sahajiyas because
as soon as they come in contact with a pure devotee, they will be able to drop
all pretension and become real lovers of Krishna.
Srimad-Bhagavatam 2.3.24 reveals the real condition of such pseudo devotees:
tad asma-saram hrdayam batedam
yad grhyamanair hari-nama-dheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
Certainly that heart is steel-framed which, in spite of one s chanting the holy na
me of the Lord with concentration, does not change when ecstasy takes place, tea
rs fill the eyes and the hairs stand on end.
Even though the sahajiyas imitate the symptoms of love of God, they remain stone
hearted because they do not accept the bona fide process to purify their hearts.
Therefore, the sahajiyas chanting is considered on the level of namaparadha beca
use they criticize the devotees of the Lord, disregard the Vedic scriptures, giv
e concocted interpretations on the holy name, and continue to indulge in sinful
activities.
While the sahajiyas at least accept Krishna as the Supreme Personality of Godhea
d, the Mayavadis think that everyone is God. They claim, The demigods are God, I
am God, and you are God. Therefore, they say that one can chant any name and beco
me liberated. However, only the holy name of the Supreme Lord will be effective
for attaining pure love. The Mayavadi sannyasis usually avoid chanting and danci
ng because they consider it to be sentimental. They may even utter the Hare Kris
hna maha-mantra but only to attain impersonal liberation.
The Mayavadis are very proud of their scrutinizing study of Vedanta. Since they
think that perfecting the knowledge of Vedanta is the all in all, they are not s
o interested in the chanting of the holy name. A devotee must know the importanc
e of simultaneously understanding Vedanta philosophy and chanting the holy names
. If by studying Vedic scriptures one becomes an impersonalist, he or she has no
t been able to understand the purpose of the Vedas.
As we will discuss later in this book, offenseless chanting leads to remembering
the form and the pastimes of the Lord. However, the Mayavadis can neither think
of the form of the Lord or of His pastimes because they do not believe that the
Lord has form and pastimes. They think these are all maya, illusion. The Mayava
dis equate the holy name of the Supreme Lord to the names of the demigods, criti
cize the Vaisnavas, and consider chanting a mere pious activity. For this reason
, Srila Haridasa Thakura explains that their chanting is pratibimba-namabhasa, w
hich is a major aparadha, and therefore cannot be counted as namabhasa at all. E
ven though they pronounce the holy name, they do not access the potency of the n
ame.
At the end of this chapter, Sri Caitanya Mahaprabhu and Haridasa Thakura strongl
y warn us against hearing from the Mayavadi philosophers. Milk touched by the li
ps of a serpent has poisonous effects. Similarly, hearing the Mayavadis chant wil
l have a poisonous effect on our spiritual life and will block our devotional pr
ogress. We should always remember this when a question arises about the chanting
of other names. We should chant the holy name of Krishna rather than anyone els
e s name.
Similarly, we should avoid the association of sahajiyas. Their association chang
es the transcendental devotional service of Lord Krishna into sense gratificatio
n, and when sense gratification enters the mind of a devotee, he or she is conta
minated. With such a materialistic mentality, a devotee cannot properly think of
Krishna.
We should be on guard to avoid such association, especially when visiting the ho
ly places in India. We find nondevotees, Mayavadi sannyasis, prakrta-sahajiyas,
mental speculators, and many others with material motives going to live in Vrnda
vana and other pilgrimage places. Many of these people go there to solve their e
conomic problems by becoming beggars. We should very carefully avoid mixing with
them. Srila Rupa Gosvami describes six ways to properly associate with devotees g
iving charity, accepting charity, accepting food, offering food, talking confide
ntially, and inquiring confidentially.
We should also examine ourselves to see whether or not we have any hidden sahaji
ya or Mayavada tendencies still lingering in our hearts. Do I want to enjoy Kris
hna or be His humble servant? Do I want to become God or serve God? Do I chant H
are Krishna to experience higher sense pleasure and liberation or to attain pure
love?
Srila Jiva Gosvami warns that thinking of oneself as an associate of the Supreme
without following in the footsteps of the gopis is as offensive as thinking of
oneself as the Supreme. It is an aparadha to think in this way. Still, in terms
of chanting, the sahajiyas are better because they at least accept Krishna as th
e Supreme Lord, but the impersonalists are hopelessly atheistic. Unfortunately,
both of these groups mislead others from authentic devotional service.
Chapter 4
In the Fourth Chapter, Srila Haridasa lists the ten offenses against the holy na
me and then closely analyzes the first offense. Throughout the remainder of this
Harinama Cintamani, Srila Haridasa will give an amazing elucidation on each par
ticular offense. Every morning we recite these ten offenses before chanting our
rounds but this repeated recitation may desensitize us to the deeper meaning. We
must remember that these grave offenses will inhibit the full effect of the cha
nting. From time to time, we must revisit these offenses in a deeper mood in ord
er to take a personal inventory and determine our own level of freedom from thes
e aparadhas. If our taste is diminishing and our chanting is full of complexitie
s, we need to look for the causes of the obfuscations. Why do we feel embarrasse
d when we call out to Krishna? What aspects of our consciousness take us away fr
om His shelter and create the craziness and insanity that keeps us in this mater
ial world?
Our Only Shelter is Krishna
Srila Haridasa humbly begins:
O Lord, whatever I say will be on Your prompting alone. I am a mere puppet. The
scriptures enumerate ten offenses against the holy name, and I am very fearful o
f these offenses. I will list them one by one; please give me strength to avoid
these offenses, my Lord.
After listing the ten offenses, he then begins a detailed explanation of the fir
st offense, which is to criticize or blaspheme a saintly person. He first descri
bes the twenty-six qualities of a sadhu which are of two kinds: svarupa and tata
stha. Of all these qualities, the devotee s acceptance of Lord Krishna as his or h
er only shelter is primary and is called the svarupa-laksana. In comparison to t
his quality, all the other qualities are simply ornaments that enhance or amplif
y the essence. The svarupa-laksana is the chief quality and the real identity of
the jiva. Consequently, the most significant aspect of a genuine Vaisnava s ident
ity is that he or she accepts Lord Krishna as the only shelter.
All the other qualities such as mercy, tolerance, truthfulness, or compassion si
mply ornament the Vaisnava. Ornaments do not have much of a purpose unless they
decorate an object but once they fulfill this purpose, they have great value and
enhance the object itself. Srila Haridasa knows the difficulty of accessing our
primary identity in this age of Kali and of making the necessary transitions. I
n previous ages, a person could reach perfection through meditation, temple wors
hip, or yajnas, but in Kali-yuga, we cannot even perform one of the nine-fold ac
tivities nicely. Although just one of these nine activities can result in full l
ove of Godhead, we engage in all nine and still have problems. Fortunately he gi
ves us a special way to have hope in spite of the constant challenges in this Ka
li-yuga. The holy name is our source of hope.
These qualities can be divided into two categories: svarupa, or the direct and i
ndigenous qualities of any substance, and tatastha, qualities that are ornamenta
l and which are visible when the substance comes in contact with something else.
The sadhu s acceptance of Lord Krishna as his only shelter is his svarupa-laksana
, and all the other qualities are tatastha.
Draupadi perfectly displays this quality. Although she had such powerful husband
s and so much opulence in the palace, nothing could really give her full shelter
or protection. When Duhsasana insulted Draupadi by attempting to pull off her s
ari, only Krishna could protect her and she immediately sought His shelter with
full dedication. Haridasa Thakura and Sudama, Krishna s school friend, also displa
yed this characteristic. Whether Krishna is supplying or withholding, the great
sadhus and acaryas always remain fixed under His shelter. They have the ability
to appreciate Krishna s presence in all circumstances:
mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
O conqueror of wealth, there is no truth superior to Me. Everything rests upon M
e, as pearls are strung on a thread.
Bhagavad-gita, 7.7
A high quality devotee always sees Krishna as his well-wisher, ultimate protecto
r, and provider. Regardless of the external arrangements, Krishna says, kaunteya
pratijanihi na me bhaktah pranasyati: O son of Kunti, declare it boldly that My
devotee never perishes (Bhagavad-gita, 9.31). He does not say that His devotees w
ill not undergo struggles or challenges in terms of the body, mind, and environm
ent but, in spite of such obstacles, the great acaryas always remain fully cogni
zant of Krishna s presence.
We should view service as a wonderful opportunity given by Krishna to reciprocat
e with Him through a loving offering. We should serve in the mood that the resul
ts depend on us and unless we put forth an endeavor to execute our services, the
y will not get done. While we serve meticulously with great care and attention,
and endeavor to do the right activity in the right way, at the end of the day we
must realize that all the results actually depend on Krishna alone. We are not
the doers or the controllers; rather, Krishna is the only ultimate controller. I
f Krishna ultimately wants to save us, nothing can alter that arrangement. If Kr
ishna wants us to experience a specific difficulty, we can expertly make so many
arrangements but they will just fall apart.
We have all experienced such circumstances in our own lives. At times, we may in
vest so much time and energy into a project that simply will not manifest or unf
old according to our expectations. At other times we may embark upon a complex p
roject with sincerity and dedication, and then an almost impossible outcome beco
mes an established reality. We have each had these experiences and we simply nee
d to reflect more on Krishna s active presence in our lives so that we can offer m
ore in return.
Srila Haridasa then explains that saintliness depends upon the svarupa-laksana:
External designations (such as the four social and religious orders of brahmana,
ksatriya, vaisya, sudra and brahmacari, grhasta, vanaprastha and sannyasi) are
not the symptoms of a sadhu. The scriptures expound that the quality of complete
surrender to Lord Krishna is the hallmark of a sadhu, and he alone can chant Kr
ishna s name purely.
After describing the true qualities of a sadhu, he then tunes into sadhu-ninda o
r offenses against the devotees of the Lord. He is not just referring to an offe
nse against a high level devotee, but he is showing how any type of vaisnava-apa
radha will check and cancel a devotee s spiritual life. If criticism is made agains
t a sadhu for sins committed prior to his surrendering to Krishna, that is likew
ise another serious offense; such a faultfinder surely invites the wrath of Lord
Krishna (Harinama Cintamani, 32).
Lovingly Address Problems
Vaisnava-aparadha not only includes offenses against a pure devotee but it also
results from an offense against a devotee who has accidentally fallen. If we eng
age in too much unhealthy criticism of a devotee who has come out of a negative
situation due to weakness of heart, we can weaken and destroy our own devotional
creeper. We have the duty to be spiritual scientists who constantly monitor in
order to discover the proper course of action. We want to be servants by constan
tly trying to facilitate others, working first on ourselves, and then lovingly a
ddressing problems when they arise. If we ignore or deny a problem, we actually
reinforce it and minimize our duty as servants of each other.
Srila Haridasa lets us know that, although we have a duty to address deviations,
we must look at our consciousness when we approach such delicate situations. If
we approach a person in order to bring about their demise or advertise our own
advanced position without really caring about their well-being, we have placed o
urselves into a very dangerous position. For instance, we should not really chas
tise a child without simultaneously giving love. A parent who gives love to the
child also has the ability to correct because the child will then recognize the
chastisement as another expression of love. However, a parent who does not give
protection, care, or affection should not really involve themselves in the chast
isement of the child.
Similarly, if a devotee criticizes the deviation of another devotee without genu
inely trying to assist them in their spiritual life, such a negative mentality c
an cause serious consequences in the devotee s own devotional life. This should re
mind us of the importance and rarity of each devotee. The entities have come fro
m many universes in order to participate in Lord Caitanya s movement and in His wa
ve of devotion. Although a person may have a crazy personality, we should not di
smiss the special position of any soul who has somehow come to Krishna. Even tho
ugh the soul may only temporarily remain in the Lord s service, he has chanted the
holy names and has contacted the spiritual world through the transmission of th
e name.
This offense explains some of the troubles in our own lives and in the instituti
on, which result from a minimization of the importance of devotees and from too
much exploitation and capitalization. When we see a problem, we may simply engag
e in faultfinding instead of lovefinding. In other cases, we may either ignore t
he issue or try to deal with the problem without a sufficient amount of concern
for the person. If we jump into the crisis without looking for the cause of the
problem, we may then create another problem. In this process we make offenses to
our peers and to the devotees in general which weakens the devotional creeper.
Mahaprabhu is calling to souls all over the world who come from many different b
ackgrounds. Furthermore, the devotees have come from all different experiences i
n their past lives and have been apsaras, gandharvas, vidyadharas, yogis, or sru
ti-dharas. In spite of all these experiences, they have simply come to engage in
saranagati in which the prime quality is to accept Krishna as one s ultimate shel
ter. In this lifetime, they have had to relinquish siddhic powers or opulences a
nd instead experience many complications, which can then cause them to minimize
their identity and the extraordinary nature of their connection.
When a person has a failure or makes a mistake, it is simply an aspect of that p
erson but it does not mean that he or she is a failure. It is dangerous to see o
urselves as failures. Although we may make mistakes in our lives, we can acknowl
edge the accident, learn from the experience, and move on in a more positive way
. Once a person thinks, I am a failure, this mantra will disturb their entire life
because they have accepted mediocrity and deviation. The devotee then accepts t
heir position as maya s agent and soon begins to act accordingly. However, if we s
ee the failure from another perspective, we can use it as a chance to change. Th
e failure may have resulted from inattentiveness and a lack of appreciation. It
could mean that the individual did not properly remove the clouds that blocked t
he sun from shining through. It can help the devotee recognize the importance of
weeding out the offenses instead of watering them more than the creeper. If the
devotee thinks in this way, he or she can search for better association and tak
e the scriptures more seriously.
Danger of Offenses
We have many stories throughout the sastra that clearly portray the danger of an
offense. For instance, in the Ninth Canto of the Srimad-Bhagavatam, Sukadeva Go
svami describes the downfall of Saubhari Muni. He was a powerful yogi with amazi
ng siddhic powers who was practicing his austerities under the water. At one poi
nt, Garuda arrived at the Yamuna River in order to eat fish but Saubhari Muni ga
ve the fish shelter under his care. Saubhari Muni actually committed vaisnava-ap
aradha since he impeded the plans of Garuda, a great Vaisnava devotee of the Lor
d. This offense weakened the Muni s spiritual immune system to the point that, whe
n he saw two fish copulating in the water, he became agitated and completely los
t his equilibrium. Out of a desire for sense gratification, he emerged from the
water and, after obtaining many wives, he began to enjoy life. Of course he late
r regretted his actions but, due to the aparadha, he temporarily fell into compl
ete sense gratification. The desires, which had seemingly diminished, suddenly r
eappeared with renewed strength and forced him to act accordingly.
We can see the consequences of an aparadha even in our own environment. Sometime
s a devotee may seem quite strong in their spiritual practices but suddenly fall
prey to a serious deviation. Even though the devotee had knowledge and strength
, he may fall prey to the very deviation that he preached against. This means th
at some of the mercy has been withdrawn due to offenses and especially due to sa
dhu-ninda.
Srila Haridasa then describes the two types of bad association that cause one to
disrespect devotees. They include the association with a person who is too atta
ched to the opposite sex and with a nondevotee. If one intimately associates wit
h such people, one will gradually begin to think, speak, and act like them. Fina
lly, the devotee will lose the mercy. He concludes Chapter Four by evaluating th
e position of the kanistha-adhikari, madhyama-adhikari, and uttama-adhikari.
If anyone offends a sadhu in a moment of delusion and madness, he must fall at t
he sadhu s feet and repent bitterly; weeping and full of contrition, he must beg f
orgiveness. He should declare himself a fallen wretch in need of a Vaisnava s grac
e. A sadhu is very merciful; his heart will soften and he will embrace the offen
der, thus exonerating him from his offenses.
Questions & Answers
Question: We may not always want to speak to other devotees about their deviatio
ns since we fear that our words may damage them instead of help them. As a resul
t, we decide to avoid the issue entirely. Is this also an offense?
Answer: It is a matter of consciousness. Our interactions with other people do n
ot always depend on our actual words and actions since our consciousness often h
as a more significant effect. In a culture of love, we want to find the best mea
ns to be available to assist the beloved. In this mood, we call each other prabhu
. In some cases, a parent may help the child by reinforcing proper behavior, but
in other cases, the parent may need to check an inappropriate behavior as a way
to instruct. However, in each case, the parent should constantly consider the we
ll-being of the child and act accordingly. If we arrogantly approach a person wh
ile thinking of ourselves as superior, we may simply intend to belittle them, wh
ich will definitely not help the situation. We should constantly try to find way
s to genuinely assist, and after reflecting on the person s ultimate welfare, we t
ry our best. Although we may still make a mistake, if we have approached the sit
uation with the proper consciousness, the mistake will not be so serious. On the
other hand, when the consciousness is not in the proper place, we are definitel
y held fully accountable.
Question: In terms of vaisnava-aparadha, although we may recognize the symptoms
of an offense, we may not be able to recognize the particular devotee who we off
ended. How do we know who we have offended and how do we rectify the aparadha?
Answer: If we chant the holy name without tears pouring from our eyes and withou
t a deep feeling of love, it indicates that we commit offenses. We constantly ma
ke all types of accidental offenses in our daily lives. In general, we should th
ink, I am an offender. I have a material body which means that I have turned my b
ack on Krishna s lila. I constantly think of sense gratification, and if circumsta
nces permit the fulfillment of my senses, I may take advantage of the opportunit
y. I offend others by constantly thinking of my own needs first. When I come bef
ore the Deity, most of the time I do not even really recognize the full presence
of Krishna in His arca-vigraha. When I water tulasi, I do not really understand
her exalted position as Krishna s pure servant.
If we first accept that offenses constantly contaminate our basic condition, we
will naturally have a certain mood of humility along with a desire to rise above
such blocks. Secondly, we should try to see all our interactions with the devot
ees as an opportunity to serve our spiritual master. We have asked the devotees
here at the Gita Nagari farm community in rural Pennsylvania to serve each other
as if the success or failure of their own spiritual lives depends on their qual
ity of service to the other devotees. If we take each devotee seriously without
considering their position as our senior, junior, or peer, we will have the abil
ity to approach everyone with a genuine mood of concern and love. Then we will n
ot find ourselves bogged down by endless offenses because we will constantly try
to see Krishna or guru in each interaction. We will relate to each devotee with
great care and attention.
Even if we can maintain this conscientious mood, we must still feel humble and c
onstantly pray for forgiveness from our offenses. If we feel an uncertainty, we
can always ask a devotee if we have offended them and then beg for forgiveness.
Even if we have not offended the devotee, it will help us become more conscienti
ous in our interactions and may even improve the quality of our relationship wit
h the particular devotee. Hopefully we can deeply relate in the spirit of genuin
e sadhus and Vaisnavas.
Question: When we see a sadhu, we may need to exercise our power of discriminati
on in order to determine right from wrong. What if we mistakenly view a genuine
saint as a deviant? Is it an offense?
Answer: Yes, but it still depends on our intention. Adherents to the New Age phi
losophy and many people in general think that judgment should be avoided but our
view completely opposes this mentality. Although we do make judgments, we must
consider the way in which we evaluate situations. Love means monitoring, concern
, and protection. It means that we should look at ourselves and at others in ord
er to determine the best course of action. We should put our energies into lovef
inding and examining behaviors according to the sastra. We want to know if certa
in behaviors correspond to the words and actions of guru and the previous acarya
s. We should hear and watch another person but we should make the evaluation as
a way to advance. We should eagerly desire to know more about our eternal home a
nd should try our best to receive the blessings of the acaryas.
In this chapter, Srila Haridasa explained that love of God is contained within t
he heart of the pure devotees of Krishna and is available by hearing and associa
ting with such souls. Krishna allows the transmission of love to flow from the h
eart of the unalloyed devotee to the aspirant. In order to increase the transmis
sion, we can honor the remnants of food from the pure devotee, the dust from the
ir lotus feet, and the bath water from their feet. He is helping us understand t
he importance of a sadhu and is giving ways to rise above the namabhasa platform
.
The sastra gives us an understanding of the nature of a genuine sadhu and guru,
which means that we must carefully scrutinize the sastra in order to make an eva
luation. We should not just accept everything indiscriminately. Our acaryas did
not have this mood. They did not want people to deny the sinful nature of the ma
terial energy or overlook Krishna s beauty or variegatedness. In order to genuinel
y examine the nature of an object or person, we must examine the nama, guna, rup
a, and lila. This requires a certain amount of scrutinization.
Question: A devotee may be highly spiritual but still have greed, anger, and oth
er negative qualities. How do we make an overall evaluation of such a person?
Answer: It just means that the devotee may not be at the highest level. A devote
e can chant the holy name and have some good qualities but still suffer from gre
ed, lust, anger, or other similar qualities. We should respect the person and re
cognize him or her as a devotee, but since the person has not reached a high lev
el of devotion, we do not have a duty to follow their example or even take their
association. However, we still need to carefully scrutinize the situation. A de
votee may exhibit anger as an aspect of love because a devotee should show conce
rn and address deviation. Each person has emotions, which manifest in different
ways according to their particular connection with their beloved. Nevertheless,
we still need to understand from sastra the proper behavior of a sadhu and use t
he examples in the scripture to recognize a deviation. We should not deny an imp
roper situation. We should realize that such behavior is not first class, and if
we are taking such a person s association, we should remain vigilant in order to
avoid picking up such negative qualities. If possible, we should try to relinqui
sh our own negative qualities so that our association can help the person work o
n their weaknesses.
Question: Can you explain the difference between being discerning rather than ju
dgmental?
Answer: Once again we must look at our own purpose behind a judgment. Judgment c
an be wonderful if we desire to serve and care for others. For example, we can l
earn to serve better by watching those devotees who chant and serve nicely. We c
an try to make ourselves more available either directly or indirectly by underst
anding how to help another person in their Krishna consciousness. We can use jud
gment in order to understand our own role in a problematic situation or use it t
o closely monitor our chanting. In these cases, judgment has positive effects. H
owever, we can also use judgment in improper or even harmful ways. For instance,
we may simply want to examine another person in order to discover their faults
or weaknesses, which will help us justify our own treatment of them or our own r
easons for not thinking of them positively. We may simply use judgment to increa
se our own feeling of superiority or to support our own illusions.
We should examine situations as a means to improve our own quality of service. W
e should try to understand how to help and support others with their successes a
nd difficulties. When someone is successful, we can find ways to honor their suc
cess, and when they are struggling, we can look for ways to relieve them of thei
r issues or problems. In this sense, judging actually means serving and caring f
or other people. We should always monitor our own actions and our effects on oth
er people. We should genuinely care about others so that we can have quality ass
ociation. We can always learn from others who are more expert in certain areas.
It is all just a matter of our eagerness to grow and serve.
Question: What if the challenges cause us to lose our determination?
Answer: It means that we must increase our faith in Krishna. The primary quality
of a mature Vaisnava is his or her full dependence on Krishna. If we can only e
ngage in serious service under favorable conditions, it means that we have come
under the influence of the duality. It has captured us if we eagerly absorb ours
elves in a project in the presence of flattery and ingratiation but check out as
soon as the encouragement wanes.
In our lives, the decision to either honor the duality or focus on transcendence
constantly confronts us. We should always expect such challenges because the ma
terial world will inevitably present problems and institutions must always deal
with issues. Every institution, whether spiritual, commercial, political, or edu
cational must go through different cycles. In spite of the constant alterations,
it is important to keep the essence as the focal point. Although we may constan
tly try to reach that essence, maya purposely arranges various distractions. Her
duty is to test our true desires. Do we want wealth, fame, or sense gratificati
on? She will offer it and even give us reasons to justify our deviations. She wi
ll even create issues just to frustrate us, but hopefully we will not allow her
maneuvers to succeed.
Question: We have all heard the prayers of Queen Kunti in which she asks for the
calamities to come again and again. Many of us have been through so many calami
ties that we no longer feel so comfortable with that prayer; rather, we feel app
rehensive. How do we keep that pioneering spirit in spite of this apprehension?
Answer: Queen Kunti and other high level devotees are not masochists or sadists
who just want misery, pain, and suffering. She prays in the mood that, if such c
alamities will increase her meditation and devotion to the Lord, let them come a
gain and again. She eagerly wants to undergo any experience or challenge that wi
ll increase her meditation on Krishna. The Lord can take all of our material pos
sessions away from us, He may make us extremely infamous or He may have us under
go the most chronic type of disease; however, if such a struggle can help us ret
urn home, we should eagerly celebrate the challenge.
Question: Earlier you said that consciousness has a greater effect on a situatio
n than words and even actions. How much does an offensive consciousness affect o
ur difficulties in devotional service even if externally we maintain proper etiq
uette?
Answer: This is one of the powerful aspects of Lord Caitanya s mission in Kali-yug
a. In earlier ages, offensive thoughts, words, and actions were almost on the sa
me level, but in this age, thoughts do not have the same consequences as the ext
ernal offense. However, when we notice an improper thought, an alarm should ring
because the improper thoughts often turn into words and actions. The service at
titude and consciousness ultimately allow the creeper to break through the modes
of material nature. All of our external services should ultimately affect the i
nternal consciousness. We do not simply stop our work and meditate on Krishna. I
f one has that level of purity, one can still affect the environment due to thei
r high level of bhajana, but for most of us we engage the senses in sadhana-bhak
ti in order to affect the consciousness. As the quality of our consciousness inc
reases, we will serve with more purity. Krishna is atmarama and needs nothing fr
om us. Why then do we engage in service? All of our activities are meant to rid
ourselves of the different kinds of clouds that prevent us from accessing our or
iginal svarupa. Actually our main purpose is to cleanse and refurbish ourselves
in order to remove the craziness and the unnecessary anarthas.
Chapter 5
In Chapter Five, Srila Haridasa examines the second offense, which is to conside
r the names of the demigods such as Lord Siva and Lord Brahma to be equal to, or
independent of, the holy name of Lord Visnu. Although we recite these offenses
everyday, we should always try to develop deeper levels of understanding by refl
ecting on their meaning and sharing our reflections with others. This offense, c
onsidering the demigods to be independent of Krishna, is not so common among pre
sent day Vaisnavas because we have clarity about the existence of the Supreme Pe
rsonality of Godhead. This mentality seems to be more prevalent among people who
come from cultures that do not clarify the actual identity of God. This lack of
clarity may lead to confusion about the uniqueness of Krishna in His most direc
t manifestation. If one comes from a background that highly emphasizes the impor
tance of the devas, one will then have the tendency to think of such devas as Su
preme or on the same level as the Supreme Personality of Godhead.
In some of the third world countries, people worship the many gods who oversee t
he workings of the material nature such as the gods of the sun, rain, or moon bu
t such worship can also cause confusion. Furthermore, a thorough investigation o
f the many different sastras, especially the Puranas, can also bewilder a person
. The Visnu Purana claims that Visnu is the supreme, the Siva Purana claims that
Siva is the supreme, and the Garuda Purana emphasizes Garuda s exalted position.
The Brahma Purana often suggests that Lord Brahma is supreme or that Brahma, Siv
a, and Visnu are on the same level. If people study the different Puranic litera
tures without understanding the difference between the Bhagavata Purana and the
other Puranas, they may then accept Brahma or Siva as Supreme or accept Brahma,
Visnu, and Siva as equal. Why do these scriptures add to the ambiguity and confu
sion that already prevails? If Krishna is supreme, and if the purpose of the Ved
as is to know Him, why has He given all these various scriptures to humankind? V
edais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham. Indeed, I am the
compiler of Vedanta, and I am the knower of the Vedas (Bhagavad-gita, 15.15). Our
discussion on this chapter should help us answer this question.
Avoiding Sectarianism and Offenses
Although modern day Vaisnavas do not tend to make this offense, we are often gui
lty of another type of problematic mentality. Instead of worshipping the demigod
s as God, we may actually make offenses against them or against the other prophe
ts and teachers. We should be chaste to Srila Prabhupada according to his delive
rance of this message and we should remain focused on our own commitments; howev
er, we must be extremely careful to avoid sectarianism and offenses. We do not h
ave to accept the teachings of Jesus, Buddha, Mohammed, or the other acaryas but
we still must carefully try to avoid offending them. In the previous chapter, w
e already discussed the danger of committing offenses against saintly people. Al
though a devotee should try to share with enthusiasm, act compassionately, and a
lways try to learn, he or she should approach these activities with caution. Thi
s is the beauty and also the danger. We do not just accept differences or deny c
ertain issues that require our scrutiny, but we should approach such issues acco
rding to the examples of the previous acaryas. They approached such issues with
care but in an emphatic manner. They wanted to elevate and convert in order to c
onstantly amplify the bhakti.
When Lord Caitanya preached to the Mohammedans and the mayavadis, He did not wan
t to smash them; rather, He wanted to help them understand a higher truth. This
is the nature of our mission. Lord Caitanya and Lord Nityananda could have simpl
y smashed Jagai and Madhai, and Lord Caitanya initially had that intention but L
ord Nityananda reminded Him of the presence of Kali-yuga. Everyone has some heav
y qualities so instead of smashing the people, the Lord turned them into devotee
s and gave them bhakti, which penetrates and speaks for itself. The bhakti will
appear in such a way that people will naturally see it as higher and want to emb
race it. We do not want to try to convert others in such a way that we minimize
their alliance or thoroughly defeat them. We have not yet been effective at glob
al transformation because we preach to people, or at people, without respecting
who they are or what they already have.
Although we have postgraduate knowledge, we should not disrespect someone at the
secondary or primary level. If we approach people disrespectfully, they may sen
se our mood, which will prevent them from listening to us. If a person has commi
tted themselves to a certain process, but we just try to prove the insignificanc
e of their alignment, they will close down and not even want to hear our philoso
phy. However, we can encourage the person and appreciate their understanding of
God and dedication to their alignment while simultaneously trying to give them h
igher knowledge. If we approach them in this way, what sane person would not exp
ress some level of interest? If they are really pious and truly want a faster wa
y to access the goal, they will have some interest. And, if they are pious, we h
ave the responsibility to find ways to connect them to Krishna and to help them
access deeper levels of understanding. If they lack piety, it is a different mat
ter because they may envy and even hate God, but so many people are pious.
When we speak such statements as krsnas tu bhagavan svayam or aham sarvasya prab
havo to people who hate the Lord such as the mayavadis, our words will not have
any influence on them. They want to be the Lord and such specific information ab
out the Godhead may even anger them. However, there are also individuals who acc
ept impersonalism simply because they do not have any knowledge of a personal Go
d. When the connection of bhakti-rasa comes into their jurisdiction, it entices
them. Similarly, other people worship the demigods because of their upbringing,
but if we help them acquire more knowledge, they may then move away from such wo
rship. Sometimes in our zeal we can be quite harsh.
In South Africa, numerous people engage in demigod worship and tantric activitie
s, and many of our ISKCON devotees who joined there also came from similar backg
rounds. When these devotees would visit their families and communities or have p
rograms, they would disrespectfully take the demigod pictures right off the alta
rs and even harass the people. The devotees would place pictures of Prabhupada a
nd Gaura-Nitai on the altar instead. What was the result? In most cases, people
just became angry. Consequently, some people even made offenses against Prabhupa
da and the devotees. Initially, they seemed tolerant out of respect for a sadhu
but as soon as the devotees left, they felt relieved and would not invite them b
ack again.
We have the duty to avoid this offense and we should also try to help others who
have the misconception that the demigods are independent of Krishna. We can try
to help them understand that the benedictions given by the demigods ultimately
come from Krishna. If we want bhakti, we must approach Bhagavan through the proc
ess of seva or service; however, many people have more interest in fruitive acti
vities than in bhakti. Such people will naturally have more attraction to the de
vas. Some of these people may simply lack clear knowledge about the nature of tr
ue happiness. They may think that happiness is attainable by removing certain ma
terial obstacles from their lives and that this type of happiness is spiritualit
y. It then becomes our duty to show them that real happiness is not just about i
mproving one s material lot but is a matter of gaining freedom from the material p
rison.
Srila Haridasa says, Some persons argue that, since Lord Visnu is accepted as the
all-pervading Absolute Truth in the Vedas, the Lord is present in all the demig
ods; therefore the worship of the demigods is equivalent to the worship of Lord
Visnu. This argument is fallacious (Harinama Cintamani, 41). Although one may hav
e a connection with the divine rays of Krishna s body, there is the sakti and the
saktiman. These two are not the same. The sun s rays are similar to the sun globe
in essence, but they are not the same as the globe. If one has a poor fund of kn
owledge, it can be quite difficult to understand Krishna s supreme position. Lord
Brahma tells us:
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
The Supreme Personality of Godhead is Krishna, who has a body of eternity, knowl
edge and bliss. He has no beginning, for He is the beginning of everything. He i
s the cause of all causes.
Brahma-samhita, 5.1
There are many isvaras but there is a parama-isvara. Brahma is great and is the
most intelligent being in the material world but even he is aware of God s presenc
e.
The devotee who has taken single-minded shelter in the holy name is a truly elev
ated soul. He worships Krishna and no one else as the Supreme Lord. He does not
attack other scriptures and other deities, such as the demigods; he worships and
respects them as servitors of Lord Krishna.
Do Not Blaspheme Bona Fide Scriptures
When we discuss the Vedic scriptures, we should not blaspheme them or other lite
ratures in pursuance of the Vedic version. Actually, we should not blaspheme any
bona fide scriptures even if they are less evolved.
He always refrains from dry speculation. When different scriptures try to establ
ish the superiority of other demigods, it is only to facilitate the limited abil
ity of a particular mentality to grasp the Absolute Truth.
Since the Puranas are in different modes, they will describe certain deities as
supreme according to those modes. When a person is in a certain mode, he will ac
cept a specific entity or personality as supreme according to his pursuance of a
specific type of goal. We know that Lord Siva has his own planet and eternal as
sociates. For such associates, Siva is supreme. Other souls may reside temporari
ly on different planets with supreme controllers for each particular environment
. However, that is just a small aspect of the total creation.
Srila Haridasa continues, A devotee should not accept remnants of food or garland
s from a mayavadi, even if they were offered to Lord Visnu, because a mayavadi s w
orship is impure (Harinama Cintamani, 45). He then concludes this chapter by sayi
ng, Illusion and madness blind the jiva, and thus he thinks that others are also
on the same platform as the Supreme Lord Visnu. The only remedy is to repent int
ensely and meditate on Lord Visnu, Krishna, for by this remembrance offenses are
dissolved Lord Krishna is an ocean of mercy and forgiveness; the devotee must dis
associate himself from demigod worshippers and polytheists, and seek the company
of devotees who exclusively worship Krishna as their Supreme Lord (Harinama Cint
amani, 46).
Questions & Answers
Question: After reading so many different Puranas, I have come to the understand
ing that all the avataras are not Krishna although they are all a part of Krishn
a s plan. The gods simply come with specific jobs in order to fulfill Krishna s plan
. Prabhupada has given the highest system but many people cannot accept or do no
t want to accept Krishna as the Supreme Lord.
Answer: Your point is very powerful. We know that Lord Siva, Buddha, and Sankara
carya have specific reasons for descending. Ramanuja and Madhvacarya also had ce
rtain messages to deliver. Krishna facilitates according to the consciousness of
the people and also according to the time. There are bona fide scriptures, whic
h explain the process of worshipping Lord Siva in order to attain certain result
s. There are bona fide ways to worship Lord Rama and ways to pursue material des
ires. Krishna constantly arranges ways for the living entities to serve accordin
g to their desires. As we previously mentioned, we must carefully avoid offendin
g these bona fide practices, which offer different types of achievements. If you
want to become a general practitioner, you take general courses in medicine, bu
t if you want to become a surgeon, you will need to take more specialized classe
s. It is just a matter of taking the proper courses, which will give the desired
result. As Vaisnavas, we are always eager to honor our own sadhu, sastra, and g
uru as well as the sadhu, sastra, and guru of other bona fide traditions. All sy
stems may have bona fide activities according to sadhu, sastra, and guru but a p
erson must examine the goal of each system.
Chapter 6
In Chapter Six, Srila Haridasa Thakura discusses the third offense, which is to
disobey or disrespect the orders of the spiritual master. After concluding our d
iscussion on the second offense, we can see how some of these topics are difficu
lt to grasp. Siva-tattva is a difficult topic, especially since he is in a very
interesting category. Visnu-tattva and guru-tattva can also be very complex. Esp
ecially in Kali-yuga, guru-tattva is extremely complex and our institution makes
it even more complex. That is the difficulty and also the beauty. For example,
in a traditional Vedic situation, a guru is supreme in his matha and is accepted
as the primary autocrat. Normally the focus is not on global propagation. Howev
er, Srila Bhaktisiddhanta Sarasvati Thakura, Srila Bhaktivinoda Thakura, and our
own A.C. Bhaktivedanta Swami Prabhupada emphatically wanted to take this messag
e and spread it all over the universe. This is Lord Caitanya s order.
prthivite ache yata nagaradi grama
sarvatra pracara haibe mora nama
In as many towns and villages as there are on the surface of the earth, My holy
name will be preached.
Caitanya-bhagavata
Such compassionate souls were ready to make certain adjustments in order to dist
ribute the essence in a way that would help the greatest number of people. That
is wonderful but also dangerous. It is wonderful to see how Srila Prabhupada mad
e devotees all over the world and picked up people from all different kinds of b
ackgrounds. However, it is dangerous because the different levels of diversity c
an minimize the unity and cause more challenges, complexities, and confusion. Ne
vertheless, such great acaryas are pioneers and they take risks.
Srila Prabhupada took an amazing risk by giving sannyasa to young boys. Some of
them were as young as twenty years old. In Kali-yuga, all the asramas and varnas
are complex and sense gratification is extremely pervasive but Srila Prabhupada
was merciful and was a spiritual utilitarian. He was ready to help us become qu
alified by giving us all an opportunity. It is not that first initiation, second
initiation, sannyasa, or guruship elevates us to that platform. It means that we
have more facility and blessings to rise up to such a standard.
Although the guru is normally the autocrat, we now have an international society
and we have agreed to limit such autocracy as spiritual mentors so that we can
work together for the benefit of the world. In this effort, there is great power
and unity because, in this global or international organization, the devotees h
ave such an amazing immediate and extended family. This can give strength, encou
ragement, and solace while assisting us in our growth, but it can also cause con
fusion.
Guru is the Door
Every morning we chant the Sri Gurvastakam and perform guru-puja. Every time we
greet the Deities, we bow down and access the pranama or name of the guru. We al
so hear and understand that we cannot advance without the mercy of the spiritual
master. The guru is the door through which we can connect with God and the spir
itual world. Although we are to accept the guru as the door, at the same time, w
e often see that the guru has many relative considerations and even has neophyte
or immature patterns. How can we focus on the guru as servitor God and as forem
ost to our spiritual elevation if we see some administrative and even spiritual
discrepancies?
The disciple has an awesome task. How should we understand our connection with t
he present day gurus when we have the founder-acarya? How do we keep the founder
-acarya in the center, understanding that his standard is topmost and that we sh
ould try to rise to that standard? At the same time, how do we accept our own gu
ru who may not be on that standard? How do we still maintain the love and affect
ion for our guru in the mood that the guru is the all in all? How are we to main
tain strict faith in the guru when we have seen that gurus fall? How do we do al
l of this in Kali-yuga? Although the guru may make administrative mistakes, how
do we keep our faith in his spirituality? How do we separate his lack of effecti
veness in some material areas from his spiritual effectiveness or spiritual pote
ncy? Some devotees make many offenses because, although they have very pukka gur
us, the gurus may just be poor managers. The guru may have such brahminical tend
encies that dealing with ksatriya or vaisya issues is out of his nature. How doe
s one maintain a sense of focus or stability when these factors exist? We can di
rectly turn to Haridasa Thakura because it is surely beyond me. As we keep these
questions in mind, let us see what he has to offer us.
Guru is Not an Ordinary Mortal
The diksa-guru and the siksa-guru are both intimate servitors of Lord Krishna. T
hey are eternally situated in the Vraja mood of service; they are manifestations
of Lord Krishna s energy.
Never make the mistake of judging the guru as an ordinary mortal. The spiritual
master is the representative of Lord Krishna s potencies, sent by the Lord as the
eternal master of the disciples. He must always be worshipped as an eternal asso
ciate of the Supreme Lord, nourished by the Lord s superior spiritual potency. How
ever, one must never consider the spiritual master to be the Supreme Lord; this
is mayavadi philosophy, not in line with the pure Vaisnava conclusions.
Although we must be careful not to minimize the position of the guru, we must al
so be careful not to over emphasize the position. We want to respect the guru as
a high level servant, but, at the same time, we do not consider the guru to be
God.
Rejecting the Guru
The spiritual master is to be worshipped first; only then may one worship Lord K
rishna. The spiritual master should be offered different paraphernalia like a ni
ce seat, shoes, foot bath, cloth, etc.; then with the spiritual master s permissio
n one may worship the Deities of Sri Sri Radha and Krishna One who disrespects the
spiritual master commits a serious offense that will expel him from the path of
pure devotion. The spiritual master, Lord Krishna, and the Vaisnavas must be wo
rshipped with equal devotional fervor. Undeviating faith and devotion in the spi
ritual master will lead to pure chanting and the final goal of obtaining love of
God Krishna-prema. If by some misfortune the spiritual master falls into bad asso
ciation, he gradually loses his spiritual realization and potency. At the time t
he disciples met him, the guru was bona fide and realized, but later, due to off
enses against the holy name (namaparadha), he became bewildered by maya and bere
ft of knowledge. In this condition he detests Vaisnava company and the chanting
of the holy name; gradually he becomes enslaved by lust, greed, wealth, and wome
n. If by the mercy of Lord Krishna the disciple can see through all this, then h
e will reject his guru.
We previously read that no one can make any advancement except through guru. Alt
hough we should see the guru as an eternal associate of Krishna and never see hi
s mistakes as ordinary, we now hear that the guru can be rejected. This is mind-
boggling.
Rejecting Wayward Disciples
The spiritual master must be strict with his disciples. He must correct a prospe
ctive disciple before initiating him, and punish the wayward initiated ones If bot
h maintain their pure positions and are bona fide, their eternal relationship is
never jeopardized. However, if the spiritual master is later exposed as perfidi
ous, the disciple must immediately repudiate him. The same is to be done by the
spiritual master if the disciple is similarly exposed. If such repudiation is no
t carried out by both parties when it is necessary, then they stand to be doomed
.
The spiritual master has the duty to reject a sinful disciple who does not make
any changes and the disciple must also reject a guru who deviates and offends th
e Vaisnavas. If the guru is not able to elevate the consciousness of the discipl
e and is not helping the disciple to understand his or her discrepancies, in tim
e such a connection will drain the guru s consciousness. Consequently, he will beg
in to think in the same way as the deviants.
The guru has the duty to elevate the disciples, and if he cannot elevate them, h
e should reject them. By rejecting deviant disciples, they will clearly understa
nd that their behavior is improper. If the guru gives the disciple many opportun
ities to change but the disciple still does not alter his or her behavior, the g
uru should not own immediate responsibility for such a deviant person. If the gu
ru maintains the relationship, he actually minimizes the royal path of devotion
by reinforcing the deviation. If the guru does not have sufficient sakti and pot
ency, such disciples will eventually cause the guru s downfall.
Offenses to Guru
The spiritual master must be a pure devotee of the Lord. The scriptures recommen
d that both the spiritual master and the disciple place each other under strict
scrutiny before mutual acceptance. This precludes the kula-guru or traditional f
amily guru Never disrespect the articles used by the spiritual master: for instanc
e, his seat, bed, shoes, vehicle, footstool, bath water, etc.
How do we deal with this in our institution? For instance, our institutional pol
icy now states that one can sit on the same seat or vyasasana as the guru. This
is not bona fide and is actually very dangerous.
Stepping on his shadow, worshipping another person in his presence, giving initi
ation while he is still alive, trying to impress others with one s spiritual knowl
edge in his presence, and trying to control him are to be totally rejected. When
ever and wherever one sees his spiritual master, he should offer his prostrated
obeisances to him with prayers. The guru s name must be uttered with great reveren
ce. His orders are never to be disobeyed.
First we need to understand sastra, and if we must act outside of sastra, we sho
uld at least understand the danger. Although we might agree to implement a chang
e, we should understand that it is meant for the benefit of the greatest number
of people. If we act improperly but consider it to be proper, it will later brin
g confusion and impotency. We should be ready to embrace sastra at all times and
accept the consequences as they come.
This is the safe route, but if for some reason we do not follow this route, we s
hould explain the sastra and then give our reason for acting differently. Otherw
ise it creates confusion and minimizes the legacy that Srila Prabhupada has give
n us. It will also become increasingly difficult to know the actual standard. If
we make changes according to previous changes, we will begin to water down the
system. By acting outside of sastra, we will also receive less protection. Howev
er, if we must act differently due to some mitigating circumstance, we should cl
early understand how the change will help us focus on the essence. Otherwise, we
gradually minimize the essence and, although we may act in a functional way, it
will not necessarily be transcendental.
The guru s name must be uttered with great reverence. His orders are never to be d
isobeyed Fall humbly at his feet and beg shelter from him, and in this way act to
please him. Simply by behaving thusly, one can easily develop a taste for chanti
ng, which in turn offers all perfection.
Developing Faith in Guru
These complexities are amazing. How do we accept the guru as absolute when we se
e that he is often relative? How do we avoid sectarianism when the essence revol
ves around the guru-disciple relationship? How do we remain chaste as ISKCON Vai
snavas, protect our society, and honor our own connection without attacking anot
her person s bona fide relationships? How do we have strict faith in spite of the
fact that the guru can fall? Weak faith will minimize one s ability to break throu
gh the modes of nature so we need strong, strict faith. These are very delicate
topics.
First, we should have a general understanding of our position as present day spi
ritual masters. We have a founder-acarya who is a nitya-siddha coming in from th
e spiritual world and is at the highest level of devotional service. A person sh
ould normally try to have a first class guru because he will be able to give bet
ter guidance, protection, and solace. However, along with these advantages, the
consequences of offending such an exalted spiritual master will also multiply. H
ow can one still execute the duties of guru without being on the first class lev
el?
Our position is somewhat similar to a young girl who becomes pregnant at a very
early age. Although she is a mother at thirteen or fourteen years old, she is st
ill a child. If she thinks of herself as a full-fledged mother, she will not dev
elop the proper maturity and will not learn the necessary skills to properly exe
cute her duties. She might even harm or kill the child. On the other hand, if sh
e does not think of herself as a mother, she will also harm the child because sh
e will neglect her duties or just want to play. She is a mother and has a seriou
s responsibility, and it is her duty to take shelter of a mature mother who can
then guide and help her to properly mature.
We can use this example to understand our position as spiritual masters. To thin
k that people cannot become gurus does not follow sastra and will bring failure
or will block Krishna s mercy from coming through. On the other hand, if a person
thinks that he has already reached this level, such a mentality will prevent Kri
shna s full mercy from coming through. It will prevent the guru from maturing suff
iciently and, as Haridasa Thakura just stated in the Harinama Cintamani, it will
bring doom to the disciple as well as the spiritual master.
Falldown
There are many statements from sastra regarding falldown:
If while chanting the holy names of the Lord with his many disciples a madhyama-
adhikari becomes more or less affected by the reactions of their karma, then his
falldown is assured. According to the statement, jivan-mukta api punar yanti sa
msara-vasana A person considered liberated in this life can again fall down and des
ire the material atmosphere for material enjoyment, even a madhyama-adhikari chan
ter of the holy names can again fall down into material existence. That is why m
undane pride in the form of worldly association and accepting many disciples sim
ply produces ku-phala, or evil results.
Caitanya-bhagavata, Adi-khanda, 16:172 purport
In other words, in his purport to the Caitanya-bhagavata, Srila Bhaktisiddhanta
says that a devotee can practically reach the level of the uttama-adhikari and e
ven experience symptoms of bhava, but if he has too many sinful disciples or bec
omes proud of his activities, his previous desires can creep into the mind and c
ause falldown. There are examples in the sastra that show that a liberated perso
n can again fall down. This is not just an issue unique to ISKCON. The sons of A
dvaitacarya went in different directions and into deviations. Rupa Kaviraja also
fell from his position although he was one of the leading panditas and a powerf
ul preacher and philosopher. Mukunda dasa and many other great Vaisnavas gave hi
m benedictions and he was even experiencing bhava and the first levels of prema,
but because he offended Krishna-priya Thakurani, he began to preach sahajiyaism
. Even though he was so fixed in sastra and so respectful of the Vaisnavas, his
consciousness changed and he began to preach that only a renunciate could be a g
uru. He later fell down due to these offenses.
The scriptures give us examples of such unfortunate occurrences that happened in
the past and explain the reasons for such falldowns. Narahari Sarakara, a close
associate of Lord Caitanya, explains in his Krishna-bhajanamrta how to deal wit
h the falldown of a spiritual master. Most of Lord Nityananda s children did not h
ave sufficient spiritual potency and they fell. Some of them even died when Abhi
rama Thakura offered obeisances to them. Only Virabhadra Prabhu remained.
Did Srila Prabhupada want us to become full gurus? After examining all of these
issues, we cannot fully blame the devotees for thinking that all the present gur
us should just act as rtviks or not act as gurus at all. Perhaps Krishna conscio
usness does not even work in Kali-yuga. After hearing all the different response
s to these issues, some people even lose faith.
Srila Prabhupada s Instructions
In a room conversation between Srila Prabhupada and Mohsin Hassan in Detroit on
July 18, 1971, Srila Prabhupada clearly indicates that the renuciates and grhast
has should be able to initiate and make disciples in the future:
Mohsin Hassan: After you, is it any decision has been made who will take over?
Prabhupada: Yes. All of them will take over. These students, who are initiated f
rom me, all of them will act as I am doing. Just like I have got many Godbrother
s, they are all acting. Similarly, all these disciples which I am making, initia
ting, they are being trained to become future spiritual masters.
Mohsin Hassan: How many swamis do you initiated, American? I m speaking just on...
Prabhupada: About ten.
Mohsin Hassan: You have ten swamis. And outside of swamis, what s the lower...
Prabhupada: Now, they re competent. They can, not only the swamis, even the grhast
has, they are called dasa adhikari, and brahmacaris, everyone can, whoever is in
itiated, he is competent to make disciples. But as a matter of etiquette they do
not do so in the presence of their spiritual master. This is the etiquette. Oth
erwise, they are competent. They can make disciples and spread. They can recruit
more members in this. They do, but they are being trained up. Just like here in
this meeting, one of my disciples, he is acting as priest. It is not myself; he
is acting. So some of my students, they are acting as priests, some of them are
swamis, so they are competent to make disciples.
When Prabhupada formed the GBC, he said in a conversation at the founding meetin
g on May 25, 1972, [The GBC] must act like me. As I am old man, I am traveling al
l over the world. Now to give me relief, the GBC members I shall expand into twelv
e more so that they can exactly work like me. Gradually they will be initiators.
At least first initiation. You must make advance. That is my motive. Even when P
rabhupada formed the GBC, he wanted the members to eventually initiate and make
disciples. Srila Prabhupada states in the purport to Srimad-Bhagavatam, 2.9.43, O
ne who is now the disciple is the next spiritual master.
We also have Prabhupada s famous letter to Tusta Krishna on December 2, 1975:
Every student is expected to become Acarya. Acarya means one who knows the scrip
tural injunctions and follows them practically in life, and teaches them to his
disciples Keep trained up very rigidly and then you are a bona fide Guru, and you
can accept disciples on the same principle. But as a matter of etiquette it is t
he custom that during the lifetime of your Spiritual Master you bring the prospe
ctive disciples to him, and in his absence or disappearance you can accept disci
ples without any limitation. This is the law of disciplic succession. I want to
see my disciples become bona fide Spiritual Master and spread Krishna consciousn
ess very widely, that will make me and Krishna very happy.
Although the guru may not necessarily be an uttama-adhikari, if a devotee takes
proper shelter, the spiritual master still has the ability to deliver the goods.
The second-class devotees are therefore meant for preaching work, and as referre
d to in the above verse, they must loudly preach the glories of the Lord. The se
cond-class devotee accepts disciples from the section of third-class devotees or
nondevotees. Sometimes the first-class devotee also comes down to the category
of the second-class devotee for preaching work.
Srimad-Bhagavatam, 2.3.24
In a letter to Janardana on April 26, 1968, Prabhupada wrote, A person who is lib
erated acharya and guru cannot commit any mistake, but there are persons who are
less qualified or not liberated, but still can act as guru and acharya by stric
tly following the disciplic succession. Of course, it is better to take shelter o
f a fully liberated soul if such a person is available. However, if a person tak
es shelter of a non-liberated soul, the transcendental current of the parampara
exists and can manifest as long as the guru takes shelter of the current or the
fully liberated soul. Then the guru becomes a puppet for higher agents.
In the purport to Bhagavad-gita 11.54, Prabhupada writes, One cannot understand K
rishna by mental speculation. For one who does not take personal training under
the guidance of a bona fide spiritual master, it is impossible to even begin to
understand Krishna. Prabhupada emphasizes that, without personal training, it is
actually impossible. Personal training means personal association and guidance.
Srila Prabhupada instructed his disciples through his own example as well as thr
ough his books and tapes. Srila Prabhupada also has and still is reaching out to
the devotees through the disciples he personally trained as they train others.
In the above references, Srila Prabhupada helps us answer many of the concerns t
hat we previously addressed. We read in the Harinama Cintamani that a disciple c
an reject an improper guru and we discussed the reasons for his deviation. We al
so read about the importance of faith in spite of such falldowns. Even if we hav
e a guru who is not an uttama-adhikari, as long as he is following and taking sh
elter of the transcendental current, the current will prevail and will reach out
to help the disciple.
The Name of the Guru
Srila Haridasa then discusses the way to call on the name of the spiritual maste
r. Srila Prabhupada has said that the guru should not be addressed in familiar t
erms. The Hari-bhakti-vilasa says that the guru s personal name is to be stated wi
th great respect and proceeded by om visnupada. In the purport of Srimad-Bhagava
tam 1.1.15, Srila Prabhupada writes, The pure devotees whose only business is ser
ving are honored by the names Prabhupada and Visnupada, which indicate such devo
tees to be representatives of the lotus feet of the Lord. Despite these sastric r
eferences, we have now made a decision to prohibit the use of such names. We mad
e this decision because some people associate the names with previous deviations
, which consequently give them anxiety and cause them to have unhealthy concepti
ons. However, such names are bona fide according to the sastra and are to be use
d.
The Gaura-ganoddesa-dipika says, guru nama na grhniyat-iti sastra anusasarat: One
should not address the guru by his name. If for some reason our actions do not e
ntirely follow the sastric guidelines, we should clearly indicate the reasons fo
r our behavior so that we will not cause more confusion later. We want to propag
ate this mission on the international level so that we can benefit the greatest
number of people. Some devotees feel that certain aspects of the guru-disciple r
elationship are not in full harmony with the sastra, which is dangerous, but oth
er devotees feel that the present adjustments will facilitate the growth of our
movement on a much larger scale.
Results of Disregarding the Guru
We find additional references in the Manu-samhita in regard to the guru s name.
Let him not pronounce the mere name of his teacher (without adding an honorific
title) behind his back even, and let him not mimic his gait, speech and deportme
nt. Wherever (people) justly censure or falsely defame his teacher, there he mus
t cover his ears or depart thence to another place. By censuring (his teacher),
though justly, he will become (in his next birth) an ass; by falsely defaming hi
m, a dog.
Manu-samhita, 199-201
This means that, if a person does not properly respect their bona fide guru, the
y may even have to take birth as a dog or an ass in the next life.
The Gaudiya Vaisnava-abhidhana, Khanda 3 also describes the results of disregard
ing the spiritual master.
Jaya Gopala was ostracized by Lord Nityananda Prabhu s son, Srila Virabhadra Gosva
mi who was an incarnation of Lord Visnu Himself. Jaya Gopala obtained a high edu
cation. His guru was illiterate; he was ashamed of him so he told people his par
ama-guru was his guru. Srila Virabhadra sent a letter to Srila Srinivasa that he
and other Vaisnavas should not speak to Jaya Gopala for he was a great offender
. One who does this as Jaya Gopala transgresses the mercy of the disciplic succe
ssion.
In this case, Jaya Gopala tried to jump over his own guru to his parama-guru. Sr
ila Virabhadra who was actually an incarnation of Lord Visnu then instructed the
Vaisnava community to avoid Jaya Gopala because of his great offense.
Krishna consciousness is very unique in comparison to orthodox religiosity and s
pirituality due to its emphasis on the guru-disciple relationship. A person does
not necessarily need a guru to obtain bhukti, mukti, or siddhis, but if he or s
he wants bhakti, the person must come through the spiritual master. Krishna Hims
elf has made the arrangement for us to come to Him so we must come through the d
oor that Krishna gives us. It is ultimately all about Krishna. Since He tells us
to approach Him through the spiritual master, we honor the position of the guru
.
Without Krishna s instruction, we would not need to focus so much attention on the
guru, but because Krishna made this arrangement, we take the guru s instructions
as our life and soul. Since Krishna tells us to approach Him through a bona fide
spiritual master, we must realize that He will not accept us unless we come to
Him in this way.
As we endeavor to become more serious, we can ask Krishna for more guidance and
facilitation which will ultimately come. If a disciple is serious, he or she wil
l receive all the necessary help from Krishna through sadhu, sastra, and guru. I
f a disciple is very serious, Krishna will work through a particular connection
to help the devotee beyond the immediate power or knowledge of the guru. Krishna
may also assist such a devotee by coming through the guru s essence or presence i
n order to give that soul the necessary guidance or assistance. On the other han
d, a disciple can even take shelter of an uttama-adhikari, but if the disciple i
s not serious, he or she will still miss out. Ultimately, we have to work on our
selves in spite of our guru s level of advancement.
Some devotees are intensely seeking the shelter of a maha-bhagavata, which is wo
nderful although such a connection will not necessarily lead to an easier connec
tion in Krishna consciousness. Actually, such a powerful connection can even pla
ce the devotee in a dangerous position if he or she makes offenses in the proxim
ity of such an elevated soul. If we abuse Krishna s mercy and kindness when He giv
es us such opportunities, we will suffer greater consequences. The main point is
that we still have to work on ourselves.
There is actually only one guru, Lord Nityananda. In essence, we could consider
every guru to be a rtvik of Lord Nityananda since every guru should serve in the
mood of Srimati Radharani or ultimately under the shelter of Lord Nityananda. A
certain element of maya is affecting any guru who claims proprietorship over hi
s disciples or territories. Every guru should care for souls on behalf of Lord N
ityananda, the original guru.
We Need Personal Care and Guidance
Without personal care or guidance, no one can understand Krishna. We also must h
ave strong sraddha or faith in order to advance. How do we have strong faith dur
ing Kali-yuga when we see so many relative changes and deviations? It is not eas
y but it is not impossible. Since Krishna knows our field of activities, He also
knows our difficulties. Since He knows each person s adhikara, we just need to ho
nestly try our best. We must not be overly grandiose in our perception of the gu
ru by thinking of him as God or thinking of him as some type of mystic but, on t
he other hand, we must not minimize the position of the guru who must also caref
ully avoid acting beyond his range of realization and capacity.
We should never think of Krishna consciousness as mediocre or normal. It is not
based on religiosity but on Krishna s active presence in all situations. It is act
ually an offense to prevent Krishna from coming through us. It then becomes an o
ffense to the parampara, to the holy name, and to the people that we should help
. If we think and act small, we will prevent Krishna from manifesting in our liv
es and making the necessary arrangements. Krishna has arranged the bona fide doo
r and we have a duty to go through this door to reach Him. Ultimately it is all
about Krishna and His parts and parcels.
The guru acts as an agent to help the disciple consolidate his or her love, whic
h is eternally associated with the Divine Couple. Unless the disciple properly f
ollows the practices, the love will not manifest in a healthy way. If the relati
onship is distorted either by the disciple or the guru, the love will not mature
and proper advancement will not take place. For this reason, we give such atten
tion to the guru-disciple relationship because we no longer want to visit the he
avenly planets, connect with the devas, or attain moksa. We want to finish all o
f these activities once and for all so that we can finally return home.
Krishna knows the nature of our consciousness and the number of lifetimes spent
in deviation. He is reaching out and arranging an agency to help us become free
of our offenses and deviations. He is helping us through the personal guidance a
nd chastisement of the guru so that we can become sane again and receive His ful
l love. When we minimize the relationship between the guru and the disciple, the
whole mission suffers. We all have the duty to act as proper disciples and prop
er mentors, either diksa or siksa. We should act in such a way that our lives pr
each our message. Prabhupada has said that the householders, sannyasis, and all
of his other students should receive the proper training to become gurus. Each o
f us should be acarya through our own examples.
Questions & Answers
Question: We now have an international organization that calls upon us to make a
djustments according to time, place, and circumstance. I have been trying to lay
the foundation for a constitution in ISKCON and have been dealing with these ty
pes of issues regularly. However, such issues never arose before in the Vedic tr
adition. How do we accept this organizational principal of subordinating ourselv
es to a greater international goal?
Answer: It is really complex. As a barometer, we should try to see the organizat
ion as Prabhupada s body and a body can become sick or weak. How much is the soul
of the body actually activated? As we brainstorm over such issues, we should con
stantly ask, How would Prabhupada want us to act? Then we just do our best. If we
have good intentions and try to act according to Srila Prabhupada s desire by exam
ining his books and actions, we may still make mistakes but they will not be so
serious. We just need to continuously ask, How would Srila Prabhupada best want u
s to approach this issue?
It becomes dangerous when we start relying too much on our own intelligence or w
hen we start creating a society based on failures. We can create many policies o
r laws according to past failures but this will simply take us farther and farth
er away from the essence. We will begin rationalizing and justifying all types o
f behaviors because institutions in the material world always have discrepancies
. If we function based on a culture of failure or deviation, we will not get suf
ficient divine intervention. Sometimes we need to minimize seemingly functional
decisions in order to embrace the transcendental. Although we may act in ways th
at seem sociologically or institutionally functional at a certain time, the prob
lem may later change or the change may later cause more problems. For this reaso
n, when we make a change, we need to revisit the actual sastric conclusions.
Sastric conclusions can also lead to confusion these days since we can find refe
rences to support all types of activities. Nevertheless, this is not so serious
because, even if we find evidence to support different conclusions, we can then
honestly investigate them in order to find the results. Although we can use sadh
u, sastra, and guru to go on different paths, which is permissible, we need to h
onestly determine if the activity is based on sastra and if it is producing more
Krishna consciousness. In this mood, the gosvamis sometimes scrutinizingly stud
ied sastra from different angles but the essence always involved the glorificati
on of the Lord. If we celebrate the diversity, we can bring about greater accele
ration and achievements.
The times are now different. Sometimes we do have to change certain issues or de
tails in order to keep the essence and then we must carefully reexamine the chan
ge to see if we have in fact kept the essence. When this question was placed bef
ore Prabhupada, he just said, It is not easy. The acarya or the advanced soul shou
ld and must make changes because he should always endeavor to have the most powe
rful effect. It will always change because Krishna consciousness is alive. How d
o we carefully determine which changes to make and how to make the changes? Prab
hupada said that it takes realization and it is not easy. As we come together as
a family with different understandings and amazing sensitivities, we should try
our best to consider the ways in which Prabhupada would respond to certain situ
ations. After we examine his responses to similar issues in the past, we make a
decision and try our best.
Question: A devotee might take diksa from a certain guru, but due to geographica
l changes or situations, the disciple may now receive more support from his siks
a-guru. We read today that both are equally important. Is it absolutely necessar
y to have diksa initiation or can a devotee just take siksa initiation? Also, do
you feel that, in the past, too much emphasis has been placed on the diksa-guru
?
Answer: The GBC (international board) has also come to the same conclusion that
too much emphasis has been placed on diksa. If we look at many of these issues f
rom a practical perspective, we can easily see a resolution. In a family you do
not just have a father. It would be unhealthy or even dysfunctional. You have a
father, mother, uncles, aunts, brothers, sisters, and cousins. You benefit from
each relative individually because the uncle or grandmother may have more to off
er than the father in certain areas. Some of the divorces in our movement happen
because the husband and wife sometimes try to fill all their needs through each
other. This level of dependency is unhealthy because there are certain needs th
at a man can only get from another man and a woman can only get from another wom
an. If you focus only on that one person, you will become frustrated and you wil
l frustrate your partner.
It is also unhealthy for a disciple who learns only from the guru and for a guru
who allows such dependency. The guru should encourage the disciple to learn fro
m other senior devotees in order to facilitate the development of a healthy cult
ure instead of a cult. Normally the main instructions will come from the diksa-g
uru but Krishna may also come through a siksa-guru. As we mature more as spiritu
al masters, we will have less of this proprietorship consciousness. We will eage
rly want to see that our disciples are receiving the necessary help and we will
want to encourage them to receive that help however possible.
When we see one devotee assisting another in their spiritual growth, we should f
eel happy; however, when we have some insecurity, we will think that only we can
give that help. On the other hand, although we accept and value siksa relations
hips, we should not minimize the significance of initiation because a disciple i
s also entering into a family or mission. Each spiritual master preaches in diff
erent ways and has different types of disciples. When we take shelter of a guru,
we not only accept a father but we also accept brothers and sisters who we shou
ld connect with in various ways just as we would connect with our extended famil
y. We must not ignore the fact that the guru is also a personality. Although the
guru is one in an impersonal sense, we should ultimately realize that it is all
about Krishna. If the siksa-gurus are helping a devotee to love Krishna more, t
he parent should be happy.
Question: You spoke on the importance of receiving personal training from the sp
iritual master. In a lecture given by Srila Prabhupada, he also explained that t
he guru should observe the prospective disciple for some time and the prospectiv
e disciple should have the opportunity to observe the guru. In Srila Prabhupada s
case, many of his late disciples did not have this opportunity.
Answer: The spiritual master takes risks. The general principle is that a person
should carefully scrutinize the guru, and once the person decides to accept the
guru, he or she should try to learn and receive help. However, if a person find
s a deviation after properly evaluating the situation, he or she should reject t
he guru. The guru takes risks on behalf of Krishna but such risks also carry con
sequences. Sastra tells us that if we accept unqualified disciples and do not ra
ise their consciousness, we will suffer the consequences.
Practically all of the current leaders in ISKCON are sick. Although this partial
ly results from our own physiological, sociological, and spiritual makeup, it al
so results from the different disciples along with their various kinds of deviat
ions. Such consequences are part of the job but a guru should still try to minim
ize the quantity of unqualified disciples. For this reason, if a disciple contin
ues to deviate year after year in spite of many warnings, I may sometimes send a
letter to inform the person that I no longer see him or her as my disciple. Wha
tever I receive from my disciples I am supposed to offer to my guru, and if I al
low or reinforce such deviations and even offer them to Prabhupada, it sabotages
the entire parampara system.
The love comes through when we let a devotee know that he or she needs to change
their life. Once the person pulls their life together, we can revisit the guru-
disciple relationship. When I began doing this many years ago, some of the gurus
were shocked but when the Harinama Cintamani came out, it clearly explained the
position of the disciple and the guru. They both have the jurisdiction to rejec
t each other if they are not proper.
Question: What activities can we do to strengthen our faith in the spiritual mas
ter?
Answer: First of all, the spiritual master should act in such a way that will mi
nimize confusion. We have the duty to preach. We are not bhajananandis so we hav
e the responsibility to act in a way that will increase the preaching collective
ly and individually. As spiritual masters, we should carefully act in ways that
will not confuse the neophytes. For this reason, if I really feel that one of my
actions could be misunderstood, I explain my reasons.
Sometimes when I am in Gita Nagari, I will return to the Institute House after m
angala-arati and return late for guru-puja if I am slow with my own Deity puja.
At other times when I am on a writer s marathon, I will not attend some of the pro
grams. When this happens, it is my duty to explain my behavior so that it will n
ot confuse or minimize the proper standard. We should be aware of the higher sta
ndard. Nevertheless, it can still create confusion because we obviously teach th
rough example. From time to time, we have to check to see if our example could c
onfuse others and then make adjustments.
We notice that most of Srila Prabhupada s servants fell down because of the tenden
cy to become too familiar. The servant sees that the guru eats, sleeps, or becom
es sick and he may begin to think of the guru as just an old man. Unless the ser
vant works on himself, he will fall down. Hari Sauri Prabhu said that he would c
onstantly read in order to focus on the meaning of guru. A personal servant of t
he guru may claim that he does not have sufficient time to read due to the natur
e of their schedule but in general such a claim is nonsense. If we really want t
o read, we will find time even if we just do it briefly. If we have sincerity, w
e will have quality. If our consciousness is proper, we can gain so much insight
from just thirty minutes of reading. However, if our consciousness is not prope
r, we can read for six hours without even really understanding the subject matte
r.
In the early days, we sometimes worked so hard that we had to find ways to read
between different preaching activities. We would have long harinamas, sleep in v
ans, and shower in gas stations just to preach but we would relish any chance to
hear. We are not suggesting that people live in this way now but we made tremen
dous advancement during those times of pioneering and sacrificing.
When we have the ability to really organize our schedule systematically and have
two hours to honor prasadam, two hours to bathe, five hours to read, or forty-f
ive minutes to chant gayatri, maya will attack us even more. I can see that I ha
ve made the most advancement when I took the most risk for Srila Prabhupada. I h
ave been the happiest when confronted with problems or difficulties but still tr
ied to act in a way that would please Srila Prabhupada.
I just continue to pray to Prabhupada to use me in the right way. When I get too
comfortable, I just start contemplating so many different problems connected wi
th the nature of the body. We are not simply trying to trick ourselves into acce
pting Krishna consciousness but it is a powerful science. When we allow Krishna
to do the necessary, we will excel far beyond our own ability. Sometimes we just
have to take the risk and depend on Krishna. Then Krishna will do the necessary
in so many amazing ways. We have all seen this happen from time to time.
Chapter 7
The fourth offense is to blaspheme the Vedic literature or literature in pursuan
ce of the Vedic version. Once we avoid these offenses, we will experience the fu
ll potency of the holy names. The sruti-sastra (the Vedic literature), which incl
udes the Upanisads, the Puranas and other corollary scriptures, has emanated fro
m the Supreme Lord Krishna s own lips (Harinama Cintamani, 55). All scriptures do n
ot emanate directly from the lips of God. In other religious traditions, some of
the prominent followers or disciples often taught the scriptures according to t
heir own perceptions. For instance, the Gospels in the Bible were taught accordi
ng to Mark, John, Luke, and others. Although countless commentaries exist on the
various scriptures in the world, we understand that God Himself has given us th
e Vedic scriptures. It contains transcendental knowledge that is beyond the range
of the material senses, and this knowledge is understood by Lord Krishna s grace
alone (Harinama Cintamani, 55). Therefore, we could reasonably assume that we sho
uld accept all the words in the Vedic scriptures without argument since they ema
nate directly from God. The following discussion will raise some controversial p
oints since it is a very delicate issue.
Humans Have Four Natural Faults
Human beings are born with four natural faults: they commit errors, they are subj
ect to illusion, they have the propensity to cheat, and they have imperfect sens
es (Harinama Cintamani, 55). Although these four defects make it very difficult t
o comprehend spiritual literature and engage in the process of devotion, the hum
an body and mind practically wear these defects as ornaments. Nevertheless, as w
e gain freedom from some of these defects, we will understand all aspects of lif
e more clearly. Not only will we have this deeper understanding of life, we will
also perceive and experience many higher realities. When our senses become less
of a disturbance, our tendency to cheat will decrease and our awareness of the
illusions will increase so that we no longer accept or play into them. On the ot
her hand, when these four defects dominate our existence, we will not only criti
cize the scriptures, but all aspects of the royal process of devotion.
The Literary Incarnation of Krishna
In the Vedas there are ten principal instructions; the first is that the proof or
basis of real knowledge is the Vedas, and the other nine are ascertained from t
he Vedas as the teachings that destroy nescience and establish true spiritual kn
owledge (Harinama Cintamani, 56). The first three teachings pertain to Krishna an
d the second three to the jiva. The last three teachings explain acintya-bhedabh
eda-tattva, abhidheya, and prayojana.
When all the cardinal conclusions of the Vedic philosophy are brought together,
they add up to pure devotional service, by which the jiva attains pure love of G
odhead. Wherever the principal teachings are applicable, it is wrong to substitu
te secondary teachings in their place. These principal meanings all indicate and
uphold the science of Krishna consciousness. To artificially impose secondary m
eanings upon the Vedic statements is a sin that distances one from the Absolute
Truth.
Tampering with the scriptures and imposing improper conclusions is a part of thi
s offense.
The devotee who is attached to chanting the pure name will also have the knowled
ge of the Vedas revealed to him. Gradually he ll also attain Krishna-prema. The Ve
das unequivocally declare that by chanting the holy name one experiences ecstati
c bliss, as the holy name is the source of everything. The Vedas further explain
that all the liberated souls are residing in the spiritual sky and are always e
ngaged in chanting the pure name.
Srila Haridasa concludes this chapter by saying:
Therefore avoid committing the offense of criticizing the sruti scriptures. Abso
rb yourself in constant chanting of the holy name. If inadvertently one criticiz
es the sruti then he should sincerely repent his error by properly glorifying th
e sruti. He should worship the Vedic literature and Srimad-Bhagavatam feeling gr
eat joy and respect, offering flowers and tulasi. Srimad-Bhagavatam is the essen
ce of the Vedic teachings and is the literary incarnation of Lord Krishna. The B
hagavatam will certainly shower mercy upon the offender, because the Bhagavatam
is an ocean of mercy. Only the reprobates criticize Srimad-Bhagavatam.
There is the book Bhagavata and the person Bhagavata. We take both of them very
seriously. We accept the literature as a literary incarnation of Krishna. Throug
h the sastra, we understand sadhu and guru, and learn to distinguish first class
bhakti from misra-bhakti. The scriptures also help us understand what is offens
ive behavior. Since we see and evaluate through the eyes of the sastra, we can d
evelop our full perception. Sastra means to cut. It cuts through nescience and i
gnorance, and helps us destroy the cheating propensity, the tendency to fall int
o illusion, the tendency to make mistakes, and the imperfect senses. It also giv
es us information that is both nominal and phenomenal.
Misinterpretation of Sastra
Since time immemorial, people have engaged in the most heinous deviations, which
were supposedly based on scripture. For instance, the current fanaticism, which
manifested on September 11th stems from this type of deviation. Such people bel
ieve that they are living their lives according to the essence of the Koran and
that their scripture fully justifies their reasons for killing the infidels. The
Koran does in fact have such references. We can find all types of statements, w
hich propagate the annihilation or killing of people who disturb the spiritual p
rogress of the planet or the society.
In South Africa, the Afrikaners pervertedly embraced the Bible vigorously to hel
p maintain apartheid. The Bible says, Honor thy father and thy mother. The people
approached this commandment in the spirit that a person should only honor their
own parents and not the parents of another person. According to this mindset, an
individual should very carefully deal with his or her own group or race without
giving any consideration to another group. In this case, the people have taken
a seemingly obvious commandment out of context. Of course, a person must first a
ct respectfully at home since that respect will then extend itself.
We must take all our relationships seriously because our interactions with each
soul are karmically arranged. The soul does come into a body in a certain part o
f the world and has specific parents, which means that it does have certain alle
giances to karmic responsibility. However, the people took this statement out of
context. This type of misinterpretation has always gone on and unfortunately wi
ll always go on. It can even result in the exact opposite of what the scripture
intended to offer to humankind.
Fanaticism vs. Excessive Rationalism
A major concern now exists in relation to this topic. Should a person accept the
literal meaning of scripture or its essence? It is not an easy issue to address
and historically, it has always been very complex. In 2001, I had an interestin
g discussion at the European GBC meeting with His Grace Ravindra Svarupa Prabhu.
I mentioned how our movement is experiencing an element of fratricidal war, whi
ch may become an even greater problem in the future. We are fighting on many fro
nts as modern day Vaisnavas; however, one of these fronts is underlying and not
noticed by most devotees. Nevertheless, there is a war. Fanaticism is on one sid
e and excessive rationalism is on the other side.
The fundamentalists see everything from a literal perspective with all good inte
ntions. They focus more on the ritual and the form, and any challenge or change
to the literal interpretation disturbs them. On the other hand, the excessive ra
tional dabblers are embracing a new age or religious lifestyle rather than a tra
nscendental lifestyle. They are so captured by modernity that they practically e
mbrace it as a religion and evaluate all things according to this vision. This s
ide also includes those who have literally lost faith due to events in their own
lives and in the institution. They also oppose the literalists. Both sides want
to present their own case without understanding the other side and only accept
their own views as correct. Actually, this mood is offensive on either side. Of
course, this battle is nothing new but has always gone on in all religious insti
tutions.
In Bhaktivinoda Thakura s time, this was also a very serious issue. Sahajiyaism wa
s rampant which meant that people were not honoring the spiritual rule and law.
They thought that they could have the experience without paying the dues and tha
t they had attained a high level despite their lack of a full understanding. At
the same time, pluralism, which was not so much a part of ancient Vedic or Hindu
lifestyle, was expanding. The world was becoming more centralized due to the in
crease in communication and diversity, which lead to an increase in people s aware
ness of diverse cultures, religions, philosophies, and sciences. In earlier time
s, Darwinism, Christianity, and in some cases even Islam were not prevalent, but
in Bhaktivinoda s time all of these traditions or beliefs swept into Bharata-vars
a. Many Western thinkers such as Emerson and Thoreau who had some insight into t
he human condition also became appealing to the people. While the sahajiyas were
becoming more dominant, Christianity and Islam were also entering at a faster r
ate. This combination produced a certain class of philosopher or spiritualist ca
lled the bhadralokas. They were intelligent middle and upper-middle class Bengal
is who rejected the Puranic and Vedic teachings. They saw these scriptures as my
thological and speculative, and in many cases, they felt disturbed to see people
embrace these teachings.
Consider the effect of this conglomeration on Bharata-varsa. The sahajiyas were
active, and although they had real knowledge, they were following it in an impro
per way. The Western ideas and philosophy that entered the country made the Vedi
c knowledge seem old-fashioned, crude, or ridiculous, and Christianity categoriz
ed the Vedic practices as idol worship or mythology. As these people read and re
flected on the sastra, it certainly disturbed them. They read about a God who is
seemingly promiscuous, who propagates war, and who seemingly breaks His promise
s. In other words, through their analysis they saw a lack of ethics and principl
es. Through their vision, they could not accept such immorality as religion. Som
e of them even rejected all aspects of Vedic culture.
Others accepted the Krishna of the Bhagavad-gita but simply saw Him as mythologi
cal. Consequently, if something did not fit into their conception of Krishna fro
m the Bhagavad-gita, they threw it out and saw it as some type of speculation cr
eated by foolish people whose thoughts became part of a theology. These bhadralo
kas were bothered by the sahajiyas activities and understanding of the sastra, an
d were enhanced and captivated by Western lifestyle and science which seemed mor
e sophisticated.
Even we, as Vaisnavas, know that some of the scriptural statements may sound unr
ealistic. For example, the sastra states that Maharaja Ugrasena had four billion
personal bodyguards. Six hundred million warriors fought in the Battle of Kuruk
setra in a seemingly small area. The Srimad-Bhagavatam explains that Daksa s head
was removed and a goat head was put on him. Vamanadeva s toe pierced the covering
of the universe and caused the Ganges to fall on the head of Lord Siva. Maha-Vis
nu lies down on the Causal Ocean and countless universes emanate from His pores.
Lord Brahma has four heads and some Brahmas may even have thousands of heads. W
e could give endless references of such extraordinary examples.
The Vedic scriptures could definitely bewilder a person who hears such phenomena
l information. How can people base a major philosophy on a God who brings a wond
erful servant and eternal assistant to a battlefield to fight? How can people em
brace a chivalrous God who also personally kills others in battle? How can peopl
e embrace a God who runs out in the middle of the night with other men s wives? Fr
om a rational perspective, this not only sounds improper but unethical. When the
bhadralokas read such statements, they of course questioned its validity. They
assumed that the illiterate villagers simply created such mythology as a result
of their own fantasies. Consequently, such wealthy scholars felt embarrassed abo
ut their association with these scriptures and they created their own philosophi
es. In some ways, they simply relied on the Bhagavad-gita and rejected the Puran
as.
In other cases, they became completely atheistic. Not only did they reject Vedic
theology, but they also rejected all types of religion. Since their own religio
n and culture had so many discrepancies, they simply felt that sophisticated hum
ans should not play into such phenomenon. The Christian missionaries, Western sc
ientists, and even Hindu scholars did not understand such descriptions, which si
mply bewildered them. Many who did accept the scriptures just engaged in sahajiy
aism without understanding the essence.
Literalism Vs. Essence
What did this mean for Bhaktivinoda and what does this mean for us? Bhaktivinoda
was also a scholar from the upper-class who felt concerned about the bhadraloka
s. He was disturbed by the sahajiyas and saw the danger in taking the scripture
too literally. On the other hand, he also recognized the danger of interpolating
and speculating. Literalism versus essence is a very complex issue. We could al
so look at the issue in terms of tradition versus modernity, rationalism versus
religion, or even reason versus faith.
Religious seekers do not usually have to think about these issues and they reall
y do not need to at a neophyte level. Nevertheless, Bhaktivinoda performed revol
utionary actions that even most Vaisnavas today have trouble processing. In most
cases, they prefer to avoid the subject. Bhaktivinoda emphasized adhunika-vada,
which means that we should and must evaluate modern concerns while we simultane
ously hold on to the essence. He wrote his Sri Krishna-samhita in a powerful way
just for this purpose, but he then ran the risk of offending all sides.
The literalists were very steeped in their own belief systems and fully accepted
all aspects of sastra without question. They considered any other position to b
e sacrilegious or deviant. However, Bhaktivinoda was not interested in antiquity
or modernity and he did not fully embrace or disregard either position. Instead
, he felt that we should not take Vedic culture as the all in all, but we must e
valuate it in order to see its relevance at certain times and places. At the sam
e time, we do not throw Vedic culture away and just accept a lifestyle according
to sociological or rational considerations. Bhaktivinoda had to deal with both
sides. I think that what he gave us will be very important for our own ISKCON so
ciety in the future.
As we are growing, we have a chance to go deeper into our individual understandi
ng and into our ability to represent Prabhupada as an institution. Hopefully our
ability to understand Mahaprabhu s offering to the world is also increasing. Grow
th pains often create fear, attack, bewilderment, and even lack of faith. For in
stance, we now have devotees who are learning Sanskrit and Indology at different
universities and are reading many texts in the actual languages. As a result, s
ome of them are losing faith in the process, but some of them are becoming much
more fixed. Some are understanding the depth of what Prabhupada has given us and
how it connects to the other great acaryas in so many amazing ways. They are un
derstanding why Prabhupada presented certain points with a specific kind of emph
asis. Bhaktivinoda explained that certain parts of the scriptures are particular
ly meant to increase faith and motivate the neophyte. Certain aspects of the scr
ipture are particularly meant to enhance the consciousness of the kanistha-adhik
ari in order to help that person in their progress in devotional service. Some p
arts of the scripture are not entirely, one-hundred percent literal but the esse
nce is present and should be embraced.
Bhaktivinoda explains that a difference exists between faith and belief. A belie
f system involves rituals or traditions from the past that extend into the prese
nt and may or may not continue in the future. Although a person may have to adju
st or investigate their beliefs, it should not affect their faith, which should
always remain essential. He explains this in terms of paramartha-prada and artha
-prada. Paramartha-prada are eternal spiritual activities, which we must accept
at face value. Artha-prada deals with the material creation, which includes anth
ropology, sociology, literature, or any other relative aspect of nature. Althoug
h the artha-prada may appear in the scriptures and explain history, sociology, p
olitics, finance, etc., it can be scrutinized and then accepted or rejected. How
ever, the paramartha-prada is essential to transcendence and must prevail regard
less of time, place, and circumstance.
Obviously most people do not want to even approach this topic. Most Christians a
nd Muslims want to accept their own scriptures from a completely literal perspec
tive and most Vedic practitioners also prefer to accept the scriptures in this l
iteral way, which is normal at a certain level of consciousness. Actually, for m
ost people it should be accepted in this way because it will give them faith, de
termination to function, and the ability to focus. However, deep spirituality is
at an even higher level. Krishna s love constantly comes through, even in additio
nal ways. Although we should maintain our previous activities according to the w
ays in which Krishna gave His love in the past, it constantly comes through in r
efreshing waves.
Time, Place, and Circumstance
In the previous chapter, we discussed the difficulty involved in making changes
according to time, place, and circumstance. Prabhupada simply said, It is not eas
y. However, he also addresses this issue in several of his books. The Caitanya-ca
ritamrita, Adi-lila, 7.38 says, Sri Caitanya Mahaprabhu appeared in order to deli
ver all the fallen souls. Therefore He devised many methods to liberate them fro
m the clutches maya. Srila Prabhupada writes in his purport:
It is the concern of the acarya to show mercy to the fallen souls. In this conne
ction, desa-kala-patra (the place, the time and the object) should be taken into
consideration....In this verse the words saba nistarite kare caturi apara indic
ate that Sri Caitanya Mahaprabhu wanted to deliver one and all. Therefore it is
a principle that a preacher must strictly follow the rules and regulations laid
down in the sastras yet at the same time devise a means by which the preaching w
ork to reclaim the fallen souls may go on with full force.
Every powerful acarya made certain adjustments because they were not living in t
he past. They were experiencing Krishna s love at that moment so that it radiated
through them and extended to others. They were always vibrant and full of creati
vity but chaste. Nevertheless, the dangers always exist.
For instance, the story of Puranjana in the Srimad-Bhagavatam is allegorical. Th
ere are various stories that present a message instead of a literal history. We
must know what is allegorical and what is literal. In some cases, if we think di
fferently, we may even risk offending the scripture. It is an offense to blasphe
me the Vedic literatures and even their corollaries. At the kanistha level, a de
votee should just accept the scripture as it is. However, the madhyama and uttam
a levels are different. At the uttama level, everything revolves around Krishna
because the devotee is totally in tune with the Lord. He or she is no longer inf
luenced by the duality or illusion and sees everything as essential and primary.
At the madhyama level, the devotee does scrutinize and makes more of an investi
gation into the actual meaning of the sastra.
Jiva Gosvami played down parakiya-rasa in his writings so that the sahajiyas and
people in general would not become confused or offensive. He played down unwedd
ed love, which is the highest and emphasized wedded love. Although he came direc
tly from the spiritual world and is integrally associated with unwedded love, he
toned down his writings for the benefit of humankind. Due to the large number o
f sahajiyas, baulas, and bhadralokas present during Bhaktivinoda s time, he would
actually use sahajiya terminology when he wrote as a way to entice them and then
help them become more genuine. He even used a pen name when he wrote in this wa
y. Since he often focused on the scholars, he even used their modern language in
order to eliminate the blocks and help them embrace the message. I am sharing s
ome of this because it relates to the verse and also because it is one of the ma
jor services that I feel I have on behalf of Srila Prabhupada. In the future, th
is service will probably increase and provide an opportunity to help bridge the
gap between these polarities in our Vaisnava institutions and with other religio
ns as well. Some people must act as bridge workers or facilitators.
The mature spiritualist will feel excited to see how their worshipable Lord is p
resent in all theologies and in the deepest aspect of their own theology. Theref
ore, they celebrate the diversity rather than allow it to disturb them. For inst
ance, in Christianity Saint John of the Cross was intensely experiencing madhury
a-rasa and, in some of his writings, he would even describe himself in the form
of a female. He wrote that the Lord would embrace him and put His head on his br
east. These descriptions distinctly indicate a connection with the Lord in madhu
rya-rasa, which is based on tremendous spiritual potency, realizations, commitme
nts, and endowments. In exceptional situations, the Lord in the heart can certai
nly allow such people to connect with the highest experiences. Saint Theresa of
Avila is another wonderful example. There are some Sufi Muslims who also exhibit
this level of God consciousness, which distinctly shows that Krishna has honore
d and blessed them in the most amazing ways. Unfortunately, most spiritual pract
itioners will only accept their own process as genuine and will consider all oth
er processes as secondary. This mentality often leads to offenses.
Bhaktivinoda expertly dealt with these either/or situations. We have devotees in
ISKCON who see any type of change in how we perform harinama-sankirtana, how we
give class, or how we address certain issues as maya. When they see women leadi
ng kirtana, women giving class, or an overemphasis on children, they immediately
categorize it as maya. We want to make major changes. They think that any innov
ative discussion will simply bring down Krishna consciousness. Their concern is
genuine but conservative. We actually have people who think in this way.
Both Modernity and Antiquity are Important
A few years ago in Mayapur, I met with some bewildered gurukulis who had been to
ld that playing sports is maya. What are these children supposed to do? It is al
ready quite difficult for them to sit down each day to hear various lectures for
one or two hours from the adults who engage in many austerities. Of course they
need to hear and study but they also need to exercise their bodies and minds. I
t is perhaps unhealthy for visitors to come into their school and try to convinc
e them that sports is maya. They tell the children not to exercise, bond togethe
r, or play together. However, the scriptures explain how Krishna and Balarama ru
n through the forests and play all the time. In Caitanya-lila, the Lord and His
associates engage in water sports and so many different activities. Some will fe
el that this type of preaching is conservative and approaching fanaticism.
Every spiritual organization has its conservatives and its radicals but either p
olarity can be dangerous. Organizations also have concessionists who just want p
eace and make no endeavor to find a higher quality or truth based on time and pl
ace. This type of accommodating mood is also really dangerous. When we join the
movement, we usually expect it to be simple, but then we discover all the differ
ent aspects of Vaisnavism. Since time immemorial, the Vaisnava theologies have g
one through all types of intriguing things. Considering these points, how do we
have greater faith and more determination? How do we experience Krishna consciou
sness in a more vibrant way? How do we remain loyal, not only to Vaisnavism, but
to our particular form of Vaisnavism which Srila Prabhupada gave us? At the sam
e time, how do we honor bhakti in other religions and even in other aspects of V
aisnavism? Obviously it takes a serious amount of maturity and appreciation.
Bhaktivinoda made the point that both modernity and antiquity are important. We
should evaluate modernity in order to ascertain the essential factors, which all
ow Krishna to come through. We should also value antiquity in order to see how o
ur tradition is relevant and alive for us. Rationalism also has a role but shoul
d not be relied on as the all in all. If some aspect of the spiritual science do
es not fit into a person s rational understanding, he or she may simply throw out
religion altogether just as some of the bhadralokas did. Tradition is very impor
tant but tradition itself must be evaluated and must be relevant. We do not just
accept a belief because our ancestors have passed it down to us; rather, we sho
uld be ready to have our beliefs tested, adjusted, and altered. Our beliefs are
part of tradition and part of the artha-prada, but they should not distract us f
rom our faith or the paramartha-prada.
While Bhaktivinoda was endeavoring in this way to address certain issues, some o
f the people who joined him wanted to tamper with transcendental or essential tr
uths. In the same way that he addressed the literalists, he strongly checked suc
h people in order to point out their unhealthy mindsets. He wrote his book, Sri
Krishna-samhita, and several other works to help the world have a proper balance
. In his own life, he maintained this proper balance by remaining chaste to the
legacy that Lord Caitanya Mahaprabhu gave and, at the same time, by remaining ex
pansive, eclectic, and aware of other religions. He constantly employed diverse
ways to give Krishna.
The Nature of a Pure Devotee
In regard to Bhaktivinoda s point that we can evaluate scriptural knowledge, which
relates to matter, discussions have arisen about the nature of a pure devotee.
One side claims that a pure devotee is all-knowing and can never make improper d
ecisions or mistakes, and the other side says that a pure devotee can make mista
kes and we can make an evaluation. However, the pure devotee is pure because he
is Krishna s puppet and is exactly in line with Krishna s desire. He is protected by
the sastras and backed up by the sadhus. His purity results from his full surre
nder to Krishna. Those with a certain amount of fanaticism support the two extre
me positions but some may question these views.
We see that a pure devotee forgets verses or that he or she may not know how to
repair an air-conditioner or an automobile. Considering this point, what does it
mean for a pure devotee to know everything? It means that the devotee knows eve
rything in terms of Krishna. The pure devotee knows the root; therefore, he or s
he knows the essential truths or can know them due to Krishna in the heart. Neve
rtheless, people at one extreme will consider it offensive to think differently
because they will claim that a pure devotee acts perfectly at all times and know
s all concerns. People at the other extreme will claim that people can look at t
he pure devotee in a relative way and can accept or reject certain aspects of th
e devotee. Both of these extremes are present within ISKCON and are growing in b
oth directions.
The danger arises when one side actually offends the other and increases the oth
er group s illusion. When devotees who have lost faith or have been too absorbed i
n their own intelligence hear or experience the fanatical side, they will move f
arther away. On the other hand, when the fanatics see the deviations of those wh
o have turned to rationalism or excessive liberalism, their fanaticism will incr
ease. It creates a lack of communication and appreciation, and causes an unhealt
hy environment. This underlying conflict happens in all types of religions and i
nstitutions. It is nothing new. However, the two sides must not maintain this op
position or even create a compromise, but instead they must create a healthy syn
thesis, which shows truth and value on both sides. The synthesis should show how
the essence includes both sides.
For instance, a pure devotee knows all things because of his position as a serva
nt of Krishna; however, in terms of material nature, the pure devotee is not God
and is not functioning on some mystic power that gives him the ability to know
or control all aspects of the Lord s creation. Some people will lose faith in the
pure devotee because they do not understand the meaning of purity. Other people
will overcompensate by elevating the pure devotee to the position of God. The Ch
ristians have done this in their religion by elevating Jesus to the position of
God incarnate instead of accepting him as the son of God.
Normally a preacher will adjust his or her mood for the kanistha mentality so th
at the people will not have to think about all of these issues and can just foll
ow in a literal way. It is dangerous in one sense because it can minimize Krishn
a s vastness and His constant ever-fresh presence that is not just a part of antiq
uity. Although Krishna s activities exist in the past, we should feel excited abou
t His current activities and anticipate the unfoldment of His future activities
that will manifest in countless varieties of forms.
Bhaktivinoda s statements are the most delicate in his discussion on sastra, espec
ially when he presents the notion that material considerations in the sastra can
be studied, adjusted, accepted, and even in some cases rejected. Furthermore, w
hen the pure devotee deals with material nature, it is part of the artha-prada a
nd does not have to be taken as the paramartha-prada. However, people can stretc
h this to all sorts of limits.
When the pure devotee enters the material world, the devotee may pick up some of
the socialization of the material energy because he or she takes on certain hum
anlike qualities. Some people will see this in a very wonderful way because, whe
n Krishna sends His representatives, they connect with us to such an extent that
they take on certain patterns in order to help us in a more relevant way. They
will see it as an amazing exhibition of Krishna s power since He allows such pure
devotees to have a kind of humanness.
On the other hand, some people may become very disturbed since they think it min
imizes the position of the pure devotee who can never make errors. When such a p
erson considers these humanlike qualities of the pure devotee, it will shake the
ir whole belief system because they will doubt the devotee s purity. However, anot
her person will feel even more excited when they think about Srila Prabhupada s li
fe and struggle. They will appreciate how Krishna worked through His pure devote
e and put him in so many challenging situations. Although a seeming error or mis
take made by the pure devotee is real, it is also part of his perfection because
the pure devotee is Krishna s fully surrendered servant.
Krishna May Cover Over a Pure Devotee
At the end of the day, people will find it hard to continue maintaining their ul
traconservative rationalizations. There were certain things that Prabhupada did
not know which should not reduce our ability to see him as a pure representative
of Krishna. Hari Sauri prabhu gave a good example. In one discussion, some devo
tees argued that Prabhupada knew everything but Hari Sauri mentioned the Robin G
eorge case as an example. Prabhupada told the leaders to send the girl back to h
er parents but the leaders interpreted Prabhupada s statement differently. They th
ought he made this statement for the public but that he really wanted everybody
to take shelter of Krishna. They could not understand how Prabhupada could tell
them to send the girl back to her demonic parents who were atheists and did not
want her to engage in Krishna consciousness. They felt that it was their duty to
kidnap the girl, which would make Prabhupada very happy. Later the case escalat
ed to the point that ISKCON lost millions of dollars as a result of not followin
g Prabhupada s instructions. When he later found out that the devotees had not sen
t the girl back to her parents, he was shocked. He thought that she had returned
to them. Hari Sauri used this example to show that Prabhupada did not know the
girl had not returned to her parents until later. The pure devotee is not God bu
t Krishna s unalloyed servant; therefore, he knows as much as Krishna allows or wa
nts him to know.
In another case in Bombay, Prabhupada said that Krishna covered him over while h
e dealt with the cheating landlord and that normally he would have seen right th
rough such a situation. Krishna can turn a person off and on. A pure devotee is
a puppet who allows himself to be turned off and on by Krishna. However, most pe
ople do not want to entertain this type of discussion. These points may even dis
turb some people, which is scary because, if we are not careful, we will turn Pr
abhupada into a Jesus. Then we gradually create the rtvik philosophy by claiming
that it all stops with Srila Prabhupada. This mindset can also lead to offenses
against other Vaisnava systems and other religions.
Follow Lord Caitanya s Example
Our duty is to follow Lord Caitanya s example. He was humble even with the mayavad
is and offered them obeisances, but He then let His own life make an influence.
Even when He went to the Siva temple, He offered His respects. We just read in o
ne of the previous chapters that we should not offend the demigods. Although we
do not directly worship them, we do acknowledge their position as agents for Kri
shna. In order to remain focused on the essence and to maintain balance, a perso
n must move beyond the kanistha platform. Nevertheless, people often get stuck o
n this level. Some people can only maintain their determination to follow by thi
nking of their process as the only way.
My older sister who is a Jehovah s Witness has this mood. She is convinced that un
less you call God Jehovah and follow their teachings, you will not enter into th
e kingdom of God. Due to her strong conviction that they are the chosen ones, sh
e follows their ethical and moral teachings in a very pukka manner. A Jewish per
son may also feel this strong loyalty to their tenets since they also accept the
ir group as the chosen ones. For some people, this type of philosophical underst
anding gives them a reason to exist and helps them maintain their determination
to follow their process. If such people do follow honestly, they will gradually
become more mature and more inclusive.
Sometimes we do not want to overly disturb a person at that level because they m
ay just lose faith in God altogether. At times, Prabhupada would ask the Christi
ans, Why don t you serve properly? Why are you killing? If one chooses to follow Chr
istianity, at least follow all of Jesus instructions. In many cases, if such peop
le do follow properly, they will go to the heavenly kingdoms and then connect wi
th a pure Vaisnava who will take them to the next level. If someone engages in g
enuine bhakti, even at an elementary level, it will later bring them to a higher
level.
Recognize the Need for Change
When some devotees read about Bhaktivinoda Thakura s life, they may just put it as
ide. They may think that his only purpose was to convince the bhadralokas or pac
ify them so that they would not become too upset. All of these points are real b
ut it is what he gave us, what he said, and what he did. He maintained a very he
althy balance and helped us realize that we should not be interested in antiquit
y or modernity. We are interested in seeing Krishna s love and presence come forth
. Therefore, we must also be able to recognize the need for changes. We can chan
ge the artha-prada in order to enhance the paramartha-prada. This should be the
basis. In terms of the secondary aspects of sastra, we can keep it, alter it, ch
ange it, or throw it out as long as it helps the primary aspects of sastra. When
it does not support the primary, then we should not embrace it. This means that
we must understand the nature of the primary through sufficient study and appre
ciation. Ultimately, it involves realization.
Bhaktivinoda simply concludes by acknowledging the danger. In terms of allegory,
one may not know where to stop. A person could say that the heavenly planets an
d hellish planets are purely allegorical, and Yamaraja is just meant to scare pe
ople. The different incarnations are meant to help people accept the constant pr
esence of God and the Bhagavad-gita is not really a war but a battle between the
senses. We could go on and on. People who lack faith and just examine sastra fr
om an intellectual or rational perspective will examine the scriptures in this w
ay. Prabhupada would attack Radhakrishnan and even Gandhi for presenting the Bha
gavad-gita as an allegory emphasizing a human s battle with the senses instead of
as an actual war.
Our scriptures are very rare and unusual which is also Krishna s way of categorizi
ng or weeding out certain people. Those who see the sastra as mythology do not h
ave the sukrti or karma to come closer to Krishna. He has His own way of keeping
them at a distance. However, we must carefully avoid blaspheming the scriptures
by throwing them out or even misinterpreting them. We must also be careful abou
t misunderstanding the essence of the scriptures. We often just think that blasp
hemy means to attack or reject the scriptures, but it can also border on interpo
lating and speculating about its meaning.
We have a deep philosophy but very practical. Prabhupada was fixed in this philo
sophy, which is why he made certain changes and emphasized specific areas. His c
oncern was how to give us the highest Krishna consciousness based on the present
day situation and on our particular contaminations. These teachings are very co
mplex and sacred in many ways. They are almost of a secretive nature because the
knowledge has not always been so available at all times to the general mass of
people. However, Lord Caitanya said there would be a senapati-bhakta who would c
ome after Him and literally go to every corner of the globe to spread His missio
n. Srila Prabhupada fulfilled this prediction by engaging in an extremely powerf
ul and unusual activity. His activities were also extremely dangerous and confus
ing for the doubting mind or the deviant person. Nevertheless, he delivered this
very important knowledge in such a tactful way in order to give us the highest
connections to the spiritual world. We must simply hold onto it, embrace it, and
experience it more and more.
Questions & Answers
Question: There are so many religions that are not meant for everyone. Each pers
on must examine these religions in order to discover their main principles. A pe
rson needs to find out whether the religion is based on a single person or wheth
er it is based on the solid principles of the sastra. In India, the people have
accepted different religions for so many reasons. The Christians gave food and c
lothing to the poor so they accepted. The Muslims threatened the people with dea
th if they did not practice Islam. However, I personally believe that Srila Prab
hupada has given the highest religion available. If you accept a religion based
on the solid principles of sastra, you can never go wrong. However, if you base
the religion on a person, one day it will simply vanish. A person needs to look
within themselves and discover their own reasons for accepting a religion.
Answer: These are very good points. We see that some people have trouble later i
n their spiritual lives because they have based their beliefs on a person or on
some type of utilitarian activity instead of on a philosophy. Just as you mentio
ned, the Muslim and Christian sectors have influenced India in specific ways. We
can also include the smarta-brahmanas who were born as brahmanas but were not a
cting as such. They caused people to feel disgruntled and discouraged so that, w
hen the Muslims came into the country, the people strongly embraced the new theo
logy. This new religion gave them a sense of identity whereas the pukka brahmana
s had labeled them as outcastes. Many of these changes were simply reactions to
these external influences that have become a part of the process. This happens i
n religious institutions at different times in history. We must continue to extr
act the real essence of the sastra and then discover the ways in which it relate
s to our own lives.
Our devotees in ISKCON are becoming either stronger or weaker. When these issues
arise, if a devotee has a genuine and strong desire to really know Krishna, it
will become stronger and stronger. Otherwise they will find themselves drifting
away. In many cases, our devotees still have the consciousness of the residents
of the heavenly planets. Prabhupada once said that most of his disciples want to
go to the heavenly kingdoms, which means that they still want to use God to gai
n some type of pleasure or experience. Unfortunately people will then become ang
ry if they do not receive the desired result. They will constantly be disturbed
because their lives revolve around their minds and senses. When they finally mov
e away from such self-absorption, they will be able to connect more with transce
ndence. Then certain arrangements will take place that can allow them to grow an
d expose their weaknesses. If they have enough humility, they will genuinely wor
k on their weaknesses when they find them. When they lack humility and have too
much self-centeredness, they will just move in the other direction and place the
blame elsewhere. They will find so many ways to justify their reason for leavin
g ISKCON or leaving spiritual life altogether.
We must look at the essence and realize that Mahaprabhu has given us something s
pecial. He gave us this sweet Vaisnava culture, which is not limited to any temp
le, zone, ritual, institution, or even ISKCON. Although we have a wonderful inst
itution that gave us the culture, we should look closer to find the essence. We
will continue to honor the essence if we really have a sincere desire to want to
embrace it. However, if we do not have a sincere desire, the Lord will take awa
y our intelligence and allow us to embrace some type of deviation.
Question: As followers of Srila Prabhupada, we accept that his commentaries, his
writings, and even instructions are on the same level as the sastra. We also ha
ve the understanding that Prabhupada gave us the law books for the next ten thou
sand years. Does the process of evaluating certain aspects of sastra according t
o time, place, and circumstance also apply to Prabhupada s teachings? If so, how d
o we avoid extreme liberalism and extreme fanaticism?
Answer: We can divide some of these points into two categories because at times
Srila Prabhupada has made two different statements in relation to the same issue
. Then we examine the context in which he made the statement and we look at the
amount of emphasis placed on that particular subject. Did he just give the instr
uction in one or two situations in a specific type of environment or did he give
the instruction ten or twenty times in all types of situations? It is not a pro
blem that Prabhupada gave different instructions in different situations, but we
need to understand the environment and the context. We may also want to examine
the level of importance by finding out the number of times he gave a certain in
struction. In some specific situations, he may have given an instruction for one
particular person. For instance, when the devotees published Prabhupada s letters
, several devotees felt uncomfortable and they had good reasons to feel that way
. Although we want to have access to all of Prabhupada s words and activities, the
y may be dangerous for neophytes because some of Prabhupada s instructions were me
ant for specific disciples and only for those disciples. They were not meant to
be universally embraced.
For instance, as a spiritual master, I may also give specific instructions to di
fferent disciples. If a disciple tells me, I am really suffering, making offenses
, and breaking principles, I may say, It would be good for you to get a pious job
and then visit the temple on weekends. The disciple may need this instruction bec
ause he or she just cannot function in a communal environment due to their many
sinful desires. The purification process may just be so much on the devotee that
, if he or she stays in that environment, he will just end up blaspheming Krishn
a and the devotees. That disciple may need a certain amount of sense gratificati
on in their life and a certain distance from the Deities and devotees so that, w
hen the disciple does visit, he or she will be able to appreciate the environmen
t. If other devotees hear this instruction, they could interpret it in a general
way. They may then think that the guru wants the devotees to get jobs instead o
f living in the temple and engaging in sankirtana or Deity worship. However, the
instruction is meant for a specific situation and is not a general principle. T
hat type of misinterpretation can happen. We may claim that guru gave the instru
ction or Prabhupada gave the instruction but he may have given the instruction t
o a particular person under certain circumstances. We sometimes have to look at
his statement in the context of the situation.
Some people would hang me for discussing such issues because it is a delicate to
pic. It makes some people uncomfortable to have to think about matters on this l
evel because it can shatter their entire belief system. However, Bhaktivinoda em
phasized that faith and belief are different. We may be able to adjust or examin
e our belief system without challenging our faith. It should not disturb us that
Prabhupada has addressed situations differently. We see the beauty and the vari
egatedness, and we see his personal concern manifest in his dealings with each p
erson and situation. It should make us even more excited about Prabhupada s potenc
y. He is not just a general doctor who gives the same medicine to everyone but h
e gives some general medicine and also some specific medicine.
This would bewilder some of Prabhupada s secretaries to such an extent that some o
f them even blooped. In some situations, Prabhupada would instruct or relate to
a devotee in one way, and when someone else came to see him, he would instruct t
hem in a completely different way. We see this type of variegatedness because of
Prabhupada s concern for each individual soul. For instance, a devotee may come t
o see him after performing some wonderful service but that devotee might also ha
ve brought their entire false ego with them. The disciple might then show pictur
es of all the buildings they built or describe all of their amazing activities b
ut Prabhupada would almost ignore him. Another devotee who only engaged in an in
significant service might come to see Prabhupada and he would glorify the person
.
Such interactions may appear very strange to a servant who could then conclude t
hat Prabhupada has favorites. However, in this type of situation, Prabhupada res
ponded to the devotee s consciousness and mood. This is personalism and this is Kr
ishna s mood. Krishna deals with every aspect of His creation in the most personal
way. His pure devotee should also have the same mood as the Lord.
Question: In the First Canto of the Srimad-Bhagavatam, Prabhupada says that, alt
hough a pure devotee may make an imperfect translation, we should still accept i
t as faultless. However, after Srila Prabhupada left the planet, his own purport
s in the Bhagavad-gita were changed? How should we see such alterations?
Answer: People see it in two ways. First, we know that, although we may feel a l
ittle reluctant to take scripture literally, the essence is there. If someone ta
kes it in the literal sense, the essence will come out in that sense. When Prabh
upada came to America and wrote his books, he happily encouraged the devotees to
edit them in order to make them more presentable, especially to the scholars. H
e wanted them to focus on grammar and syntax. However, Prabhupada was on the pla
net and could see their changes. Since he could look at the final product, such
changes did not cause any major disturbances. Some devotees even prefer the old,
unedited Bhagavatam because of its unique mood.
Once the acarya leaves the planet, it becomes very dangerous to make changes on
his personal work because the acarya cannot give the final approval. Consequentl
y, some devotees feel very nervous about such changes. On the other hand, other
devotees feel comfortable because the editors who made the changes are the same
editors that Srila Prabhupada personally trained and blessed to make the origina
l alterations. Some devotees feel that they understood what to adjust and what n
ot to adjust.
Devotees will look at this issue in these two different ways. Some devotees feel
that certain changes are delicate but the editors will claim that such errors w
ere obvious mistakes made by the previous transcriber. In some cases, the editor
s have clearly shown such mistakes. For instance, Jayadvaita Maharaja has helped
people feel more comfortable by letting them hear the original tape. When some
of the devotees initially edited Prabhupada s books, they were quite new within th
e movement and did not always hear a word or statement properly. Now we know Pra
bhupada s language and his terminology. In these cases, the devotees can refer bac
k to the original tapes. On the other hand, the mistakes do not concern some dev
otees because the essence is there and the transcriber is Prabhupada s man. They m
ay point out that Prabhupada used Radhakrishnan s Bhagavad-gita at one point until
he had his own.
In general, once the acarya leaves, tampering with any of his work is a delicate
issue. However, we have a whole contingent of devotees who are very sincere and
who feel that Prabhupada s books should be edited and footnoted. They feel that s
ome of Prabhupada s statements could really disturb people in modern day society d
ue to their general way of thinking. Certain statements may have connotations th
at can cause people to really back away. People could interpret some of Prabhupa
da s statements about women or race in many ways.
A very controversial example is when Prabhupada says, Women appreciate a man who
is expert in rape. If a rape victim or a victim of another type of abuse reads su
ch a statement, it could cause them to flip out or experience posttraumatic stre
ss. When some people read Prabhupada s books and hear such statements, they may li
terally put it down and even blaspheme him or the movement because some of the i
ssues may come out in a way that offends their present day minds. When some wome
n read that a woman s brain is smaller than a man s, they may immediately shut the b
ook in anger.
Most of the schools now will not even use Prabhupada s books because they seem cha
uvinistic according to present day considerations. Even the Sri Siksastaka praye
rs say, I have no desire to accumulate wealth, nor do I desire beautiful women. In
such cases, when Prabhupada refers to a woman, he sometimes means the opposite
sex. For a man, it means a woman and for a woman, it means a man. However, a per
son may just see the text or book as chauvinistic and they have a valid justific
ation according to their conditioning.
Considering these factors, some devotees feel that we should edit Prabhupada s boo
ks. However, at what point do we stop if we take this course of action? Some dev
otees think that we should footnote his books and others think that we should wr
ite additional books so that people can enter into his books in the right consci
ousness. Of course I agree that it is better to leave Srila Prabhupada s books wit
h only the most basic editing and write our own books to assist the people in ac
cepting the acarya s books.
These are heavy issues. Recently several leaders told me that they do not feel P
rabhupada s books should be distributed to the public or to the masses because cer
tain aspects of the books will turn them against our movement. Some of the leade
rs who feel this way are even sannyasis, gurus, and scholars. Since we do distri
bute Prabhupada s books to everyone, the devotees need to speak and write for the
public in order to help them approach the books with the proper understanding.
This issue is very significant at this time because the terrorist attacks have c
aused people to examine fanaticism more closely. The investigation into fanatica
l behaviors and groups will begin to increase as a result. Due to the current ev
ents in society now, Prabhupada s books may especially bother some intellectual or
pious people to such an extent that they will not even want to come into our mo
vement. Nevertheless, these factors will also change according to the social and
economic factors that always fluctuate throughout time.
Prabhupada wrote his books in a way that can reach generation after generation.
All acaryas give the essential knowledge, which can connect us with transcendenc
e, but we still have a need to help others understand this fact. At this point,
we should examine the artha-prada in order to find ways to help the people in ge
neral embrace Krishna consciousness. Otherwise we would not need present day per
sonal guidance. The acaryas are giving the knowledge directly from the spiritual
world but the events in the material arena will affect the way in which people
interpret the message. This happens in so many arenas.
When people who teach and study comparative religion, Indology, philosophy, and
ancient cultures at major universities read Srila Prabhupada s books, many of them
just throw the books away. Many of them who have already been pained by chauvin
ism will immediately identify the books with exploitation from the past. Then th
e book just pushes a button in an unhealthy way. Some of the scholars in our mov
ement who teach in the classrooms want to see Prabhupada s books used in the acade
mic environments, especially the Bhagavad-gita. This was one of their main reaso
ns for addressing the issue two or three years ago but they got a huge backlash
from others who did not even want to consider the possibility of editing Prabhup
ada s books. However, they had valid intentions because they wanted more people to
accept Prabhupada s books instead of finding reasons to reject them. Nevertheless
, there is definitely a danger involved in editing Prabhupada s books in his absen
ce because where do we set the limit? It is better that they stay as they are wh
ile we do our part by encouraging people to read the entire book and understand
certain topics within context.
Question: You mentioned that St. John was experiencing madhurya-rasa and then yo
u also explained that the different names of God have different levels of potenc
y. How was it possible for St. John to experience madhurya-rasa if he was not ca
lling Krishna s name?
Answer: It is not so difficult because there is Krishna s law and there is also Kr
ishna who is in the heart. When Krishna sees that a particular servant of His wa
nts to know and serve Him, and wants to make any kind of necessary sacrifice, Kr
ishna will reach out for that person regardless of their particular tradition or
body. If we look at the life of St. John of the Cross and even at the lives of
certain acaryas, we will see such dedication and commitment. Of course this is t
he exception. For instance, in high school we learn the knowledge according to o
ur level and age but sometimes one student may be such a high achiever that the
teacher will give the student additional knowledge and books even in that class.
Question: I think that, if people could try to understand the whole picture, the
y would not see Prabhupada s statements as chauvinistic. Due to a lack of knowledg
e, people categorize such statements according to their present world without un
derstanding the essence.
Answer: If people would look deeper instead of just taking one or two statements
out of context, they would then see the general spirit. If they examine Prabhup
ada s own dealings and behavior, they will also be able to see this general spirit
. However most people do not take the time to look deeper, especially in this fa
st paced culture in which computers can access words or themes in a matter of se
conds. Some homosexuals will look for one word that seems to attack homosexualit
y, and if they find it, they will discard an entire philosophy, book, or even gr
oup. I have seen this happen in many interviews and have become more conscious o
f their perspective.
Sometimes the way our philosophy presents a subject is very heavy on them and ju
st freaks them out. Sometimes in an interview, after one or two opening question
s, they will pose a question in order to categorize a person. If they feel that
you are homophobic, then whatever you say or do becomes irrelevant. Some women w
ho are feminists have been so disempowered by men that they will first want to h
ear a person s comments about women. After hearing one or two statements that make
them uncomfortable, they then categorize a person in a certain way and often lo
se interest.
Question: In Islam, the second largest religion in the world right now, the wome
n are totally condemned. Why don t they question this conduct?
Answer: Many people including women are now questioning and many women have even
left Islam viciously even though they were raised as Muslims. They hate it. Som
e of those women have low self-esteem and many other problems because of their e
xperiences. Your point is quite solid. If people would look more wholesomely, th
ey would gain a better understanding. However, this should apply to all religion
s. The serious minded person must reject the exploitation of all religious doctr
ines and should eagerly embrace the essence.
Chapter 8
In this chapter, Srila Haridasa discusses the fifth offense against the Holy Nam
e:
The fifth offense or namaparadha is to think that the glories of the holy name a
re exaggerated. This is against the scriptural injunctions. For instance, it is
offensive to think, The scriptural presentation of the glories of the Lord s holy n
ame is not entirely true, because hyperbole has been employed to increase the re
ader s faith in the chanting of the name A thousand names of Lord Visnu are equal to
one name of Lord Rama, and three names of Lord Rama are equal to one name of Lo
rd Krishna.
Sometimes we preach to people that they can call on any name of God but this gen
eral idea is meant for the kanistha because the names do have different levels o
f potency. Through careful examination, we see that one thousand names of Lord V
isnu equal one name of Rama. Three names of Rama equal one name of Krishna. Some
times Prabhupada would tell people that they did not need to change their lives
but they simply needed to chant the holy name. However, the secret is that if a
person chants the holy name seriously, he or she will see the need to change and
will in fact change. From an esoteric perspective, when a person chants serious
ly, they will understand the need to take shelter of a guru and to change their
sinful activities.
Therefore whatever results the scriptures say are gained from chanting are easil
y available to the devotee who is attached to the pure name. One who doubts this
fact is a sinner who is doomed because of committing namaparadha. All the revea
led scriptures the Vedas, Ramayana, Mahabharata, the Puranas, etc. are filled with e
xplanations of the super excellence of the holy name. So to doubt these statemen
ts is abominable.
Once again, Haridasa concludes the section by giving us the method to counteract
this offense.
If this namaparadha is somehow committed, the offender has to go humbly to the a
ssembly of Vaisnavas and attentively listen to the narrations of the pastimes an
d qualities of the Supreme Lord from the lips of a pure devotee. Full of remorse
, the offender must admit his transgression against the holy name and beg forgiv
eness from the Vaisnavas. The Vaisnavas are realized in the glories of the name;
they will mercifully deliver the offender from his sins by embracing him. Then
the offensive mentality will be purified and he will be protected from the onsla
ught of maya. Offenses against the holy name are committed because of maya s decep
tion. If a devotee meets or even just sees the face of such an offender, he shou
ld immediately take bath in the Ganges. If the Ganges is not nearby, he should b
athe in some other pure water. In the event that this also is not possible, he s
hould purify himself by bathing mentally.
Questions & Answers
Question: Sometimes we preach that people do not have to change their lives but
just chant Hare Krishna. However, we know that this is somewhat of a trick becau
se if they do chant Hare Krishna with any sincerity, many connections will begin
to take place in their lives and they will surely see why they need to change t
heir lifestyle. Are there any dangers involved in tricking people? How do we kno
w when it is improper or exploitive?
Answer: In all of our activities, we share something, receive something, and try
to convince others of something. Some of these exchanges are very overt and dir
ect, and many of the exchanges are covert and indirect. Everything involves samb
andha, or relationships. However, we must ask, What type of relationship do we ha
ve? Is it about service or exploitation? Does the relationship help us as well a
s other people increase our Krishna consciousness or does it jeopardize our spir
itual life? We have heard many times:
anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam vairagyam ucyate
When one is not attached to anything, but at the same time accepts everything in
relation to Krishna, one is rightly situated above possessiveness.
Bhakti-rasamrta-sindhu, 2.255
We want to particularly take notice of what is favorable for our spiritual life
in contrast to what is unfavorable. We should use this as our barometer. Trickin
g or not tricking is not really the essential concern. We should mainly be conce
rned about the best way to bring forth more Krishna consciousness.
All of our actions should always be in accordance with the words and actions of
our previous acaryas and bona fide sadhus. As we look at the mission of Lord Cai
tanya, we see how He constantly used direct and indirect ways to help everyone.
For instance, one of the reasons He took sannyasa was to minimize the offenses t
hat some people would commit. They would not be as offensive to Him in His posit
ion as a sannyasi. Who actually is Lord Caitanya? He is Krishna who has appeared
in the bhava of Srimati Radharani and who is in disguise as a devotee. Lord Cai
tanya also encouraged everyone to chant the holy names in every town and village
. One might also see this as transcendental trickery because, in each case, He f
inds a way to help people consciously as well as unconsciously.
It might be better to think in terms of how to more mindfully make arrangements
to help other people. Let s agitate our minds to find more clever ways to help as
many people as we can in as many ways as we can. Obviously, in some instances, i
t may require more subtle or indirect approaches, but in every case, we can judg
e the situation by how much the actions and the nature of the relationship is fa
vorable for developing a higher level of Krishna consciousness.
Question: It is an offense to think that the results of chanting are imagination
or exaggeration. Many benedictions in the sastras often explain that, if one he
ars a certain pastime, they will never experience defeat or some other exception
al result. Are some of these descriptions exaggerations or ways to trick the rea
der?
Answer: Most of the sastric narrations end with a phala-sruti, or a verse that o
ffers the result of hearing and reciting the particular story. These are not exa
ggerations; everything stated in the authorized scriptures is true. Although som
etimes these benedictions seem to be related more to material life, their ultima
te benefit is spiritual. Srila Bhaktivinoda Thakura states in one of his songs t
hat a wise Vaisnava renounces those benedictions and strives to attain love for
Lord Krishna. Therefore, one of the purposes of phala-sruti is to trick the reader
s into deepening their faith and commitment to hearing and chanting the glories
of the Lord.
The process of devotional service begins by hearing topics about the Supreme Lor
d. When a person has heard these topics properly, he or she can then proceed to
repeat them for others benefit and reflect on their significance. Thus, careful s
tudy, teaching, and practical application of sastra increases our faith and stre
ngthens our adherence to the devotional principles, which gradually culminates i
n unshakable faith in Lord Krishna. Such perfect faith gives us the right to ent
er the Lord s intimate service and, in due course of time, return to our eternal,
spiritual existence in one of the Lord s personal abodes. Ultimately, this is the
purpose and the result of being tricked by the benedictions of the sastras.
Chapter 9
What is the difference between a sin and an offense? In Kali-yuga, people cannot
easily recognize sinful behavior because many do not accept the existence of th
e Godhead. They fail to recognize that the summum bonum has arranged this univer
se in absolute ways and has requested a certain standard of conduct from the liv
ing entities. Once people minimize or try to annihilate the fact that God does e
xist, they will find it easier to engage in situational ethics. This means that,
if an action seems logical, rational, and functional according to time, place,
and circumstance, people will accept it as ethical and moral. Many people use th
is as a barometer in their daily lives and will categorize those who think diffe
rently as imposing, unnatural, or even fanatical.
In many countries now, especially in Denmark, a large number of people do not of
ficially marry anymore. It has become almost archaic or old-fashioned. Instead,
a man and woman live together and call each other their partner , which basically m
eans that they have some mutual agreement instead of an official marriage. Peopl
e often feel that, if two mature adults have mutually consented to the arrangeme
nt, it is not wrong or improper. When a society lacks a sense of community and u
nity, and fails to honor the Lord and higher laws, people will certainly just ma
ke choices for the moment. However, in even the most basic materialistic situati
ons, this mentality will simply lead to failure.
On the material level, there is still a need for institutions, long-term plans,
goals, and teamship. People must have the means to reach their goals which requi
res teamship. No material or spiritual organization could function if each perso
n acted according to their own desires and then expected the organization to hon
or such whimsical work. A person could not even maintain a job if he or she acte
d only according to their own desires. How would a society function if every per
son decided to create their own laws? People could then claim that, since they o
wn the house and the property, they should have the right to make all their own
decisions. However, it does not work that way. For instance, a person may want t
o get a certain university degree in six months instead of in four years but the
system does not accommodate our desires. Although there is independence, there
are also distinct laws that people must honor if they want proper certification.
When it comes to higher aspects of life such as philosophy, morality and religio
sity, people tend to act only for the moment which causes chaos and the tendency
to cheat. In terms of religiosity, people turn to God and engage in their relig
ious practice only when they want something. Even in our day-to-day lives, we do
not live so arbitrarily. Many people may feel that the idea of mentorship or gu
ruship is archaic. It may seem too imposing since they must give up their power
and freedom, and place themselves under an autocratic type of arrangement. Howev
er, such people are also cheaters because every society has laws and any person
who does not follow the rule of law will undergo punishment.
In every one of our activities, there is some sense of accountability. We cannot
just drive down the street in any way we want or simply decide to stop paying o
ur taxes. Anywhere we travel, there are rules that we must follow and consequenc
es if we break them. Even as we engage in our day-to-day services, we must conne
ct with different types of authorities such as lawyers, doctors, or financial ad
visors. It is such an integral part of existence. When one tries to enter into a
spiritual lifestyle, the mind becomes such a rascal. It says, Why do you need so
meone to give you instructions? This is unnatural. The mind wants to rebel. This
is simply a cheating mentality because a person cannot even be a good employer o
r citizen without honoring criterion, relationships, and authorities. However, w
hen it comes to the greatest sense of authority, which is God and His representa
tives, the mind does not want to submit. Often a person will feel a sense of exh
ilaration simply by acting defiantly or erratically.
The Difference Between a Sin and an Offense
At the beginning, I asked a question: What is the difference between a sin and a
n offense? Although they are connected in some ways, there are distinct differen
ces. In society, the basic deviations are usually sins, but as we go deeper in s
piritual life, the deviations may then turn into offenses. Our Western Judeo-Chr
istian background mainly focuses on sins. There are many laws, commandments, ten
ets, and codes that also explain the consequences of disregarding the laws and e
xplain the way that God views such deviations.
A sin and an offense are quite similar in a way. They have a connection and one
produces the other. Sometimes the words are interchangeable. However, an offense
is much more serious than a sin. If a person sins, sometimes a general type of
prayascitta or reformatory action can relieve them of the reaction. A bank robbe
r may simply need to spend a certain amount of time in jail in order to regain h
is freedom. However, an offense is not so easy to absolve. In order to destroy t
he offense, a person must undergo a change of consciousness, and in many cases,
the offender must actually beg forgiveness from the person they have offended. A
sin does not necessarily require a person to make a personal appeal in order fo
r the cleansing and transition to take place. A person may simply need to pay a
fine or spend time in jail in order to relieve themselves of the consequences of
their actions. Furthermore, an offense can lead to serious reactions. For insta
nce, the consequences may not only affect the person but may extend to the famil
y, the village, and even into future generations. Sometimes a heavy aparadha may
even affect generation after generation. The effects of such a great offense ma
y even disturb an entire region. When a pure devotee takes birth, an entire vill
age or city can receive blessings and such a person can even liberate those who
have a karmic connection to them. On the other hand, the sastra explains that an
offense against a pure devotee can lead to the suffering of the whole family or
village.
When someone accidentally deviates due to overwhelming circumstances, the deviat
ion is considered to be a sin. However, if the person continues acting defiantly
even after recognizing their improper behavior, it then turns into an offense.
On the other hand, if the devotee feels regret and has sufficient sincerity, he
or she will not fall prey again. In some cases, a devotee may have sufficient kn
owledge to recognize an improper action but may still act improperly due to thei
r desires. If the devotee then tries to counteract their sinful action by chanti
ng extra rounds or engaging in some other type of prayascitta, he commits the se
venth offense which is to sin on the strength of chanting the holy name. We cann
ot receive forgiveness from an offense simply by chanting ten extra rounds or un
dergoing some general type of austerity. There must be a sufficient change in co
nsciousness. Furthermore, if we offended a specific person, we must humble ourse
lves and beg for forgiveness along with the change of consciousness. Otherwise w
e will still carry the effect of the offense with us.
We Must Root Out the Desire to Sin
Srila Haridasa Thakura continues by discussing this seventh offense against the
holy name. In Chapter Nine, Srila Haridasa says:
Chanting gradually diminishes the propensity to sin and simultaneously purifies
the consciousness. At this juncture, the taste for chanting begins to manifest a
nd the inclination to commit sinful activities vanishes, though a faint residue
of previous sinful activity still lingers in the consciousness.
Although we externally stop the sinful activities, the seed or the desire to sin
may still remain in the consciousness and can later grow into a weed again. As
Vaisnavas, we have the duty to stop the sinful behavior and then work on our con
sciousness in order to root out the desire to sin. Otherwise, the desire will gr
adually produce the unhealthy action. For instance, when someone first stops dri
nking or smoking, the desire will remain strong and will even cause a relapse du
e to their lack of strength. However, as their mind and intelligence begin to re
cognize the destructive results of such habits, the person will also realize tha
t these substances have simply kept them enslaved. These realizations will help
them develop more of an inner strength and gain enough stability to avoid such t
emptations in the future. If they can then use that same emotional psychophysica
l energy and direct it in a healthy direction, the inner desire will decrease be
cause the mind culture will be engaged elsewhere.
Redirect Your Energy
visaya vinivartante
niraharasya dehinah
rasa-varjam raso py asya
param drstva nivartate
The embodied soul may be restricted from sense enjoyment, though the taste for s
ense objects remains. But, ceasing such engagements by experiencing a higher tas
te, he is fixed in consciousness.
Bhagavad-gita, 2.59
We must engage in transformation because we cannot just stop acting. We can temp
orarily repress our desires but, unless we develop a sufficient understanding an
d find a way to redirect that energy, maya will constantly grab us and beat us.
She will continue to beat us if we allow ourselves to remain receptive to her en
ticements.
For example, if someone asks you to engage in a devious activity with them when
you are bored, you may entertain the idea. However, if you have plans which are
a part of your structured life, the enticement to fulfill the unhealthy desire w
ill not overpower you. There is an old saying, An idle mind is the devil s workshop
. If we are not sufficiently using our energy, it will go somewhere. We are all p
leasure seekers by nature who want happiness and satisfaction. We need to allow
our intellect to understand the nature of devotional service and we must find wa
ys to engage our energies. This is sadhana-bhakti. We must employ our senses. If
we fail to engage ourselves sufficiently and simply repress by acting in a mech
anical way, at some point we will lose it. All these inner desires will surface,
haunt us, and enslave us.
We Must Understand the Effects of Sin
When someone sins or acts improperly, they should have a general understanding o
f why it is improper and a genuine desire to be free of such. Otherwise a person
who deviates may not regret their actions until others find out about their dev
iation. Although they may feel disturbed about a deviation, they may feel more d
isturbed that other people know rather than feeling genuine remorse about their
behavior. They may feel upset that others will not perceive them in the same way
or continue to honor and respect them. They actually feel disturbed that their
faade has been somewhat uncovered. Such a person will not sufficiently grow in th
eir consciousness and will even continue sinning with the hopes that no one will
catch them. Since the mind and consciousness are not in the right place, they w
ill not be able to stop their behavior.
We must look deeper in order to root out the seeds that can surface from time to
time. We cannot just cut off the top of the weed because the rain and sun will
nourish the seed until it grows again. Some devotees have received initiation in
to the process of devotion but they then commit sins on the strength of chanting
the holy name. Consequently they constantly carry negative karma since they hav
e not deeply felt a sense of remorse. They simply feel unhappy or morbid but hav
e not understood the effect of the sin on their contract. Later we will see how
it affects their relationship with their guru.
Srila Haridasa then says:
The receding sinful reactions leave an odor of sinful habit hanging in the air,
but the chanter s contact with the name engenders a purity of willpower and mind t
hat overcomes this clinging stigma of sin Perchance a devotee may commit a sin; st
ill, he does not have to undertake the penance, or prayascitta, recommended in t
he Vedas to atone for and counteract it. Such sins are a passing phase; they wil
l be drowned in the nectar of the holy name.
In other words, if a devotee commits a sin, he or she will not have to undergo c
ertain ritualistic activities to free themselves of the reaction since the poten
cy of the devotional process will absorb and eradicate the sin. However, if a dev
otee commits another sin on the strength of chanting, then he is unsteady. He is
a deceitful person and is doomed due to this namaparadha (Harinama Cintamani, 68
).
A person sins due to a certain weakness of heart or as a premeditated action. Th
ere is a vast difference between the two. For example, if a person murders someo
ne else out of passion or due to an assault, it may be considered self-defense.
However, if a person plans a murder in spite of understanding the sinful nature
of the act, this premeditated murder has a much greater consequence. Srila Harid
asa says here that such a person is sinful and the effects of the aparadha will
destroy their devotional creeper.
A materialist has to perform prayascitta and repent bitterly if he commits sin.
But if he commits sin on the purifying strength of the holy name, then even pray
ascitta is futile. He faces certain ruination. Even after untold retribution in
hell, he ll not be absolved from this namaparadha. Just the inclination to sin its
elf results in enough tribulation for the soul; if he further compounds his diff
iculties by deliberately committing sin on the strength of chanting, his fate is
most lamentable.
Krishna Consciousness is Dangerous and Powerful
Knowledge is dangerous and Krishna consciousness is very dangerous because it is
so powerful. When much is given, much is expected. There are billions of people
just in this universe alone. Lord Caitanya only comes at certain times in the h
istory of the world so not all souls receive His blessings. The special souls wh
o receive such an opportunity get to hear knowledge which far surpasses mere rel
igion and ethics. This knowledge gives the conditioned soul information about th
e spiritual world along with the soul s eternal relationship with the Lord.
If such a soul takes initiation into the parampara process which the nitya-siddh
as have brought from the spiritual world, and he then learns about his eternal n
ama, rupa, guna, and lila but still chooses to act sinfully, his position is mos
t unfortunate and even more dangerous. If a person comes this close to such a po
tent process but still remains deviant, he or she will receive even heavier cons
equences.
For instance, an initiated devotee will receive a heavier reaction from a sin th
at a new bhakta or bhaktin, and a sannyasi will receive a heavier reaction than
a brahmacari. As we receive more shelter and blessings, the Lord and His represe
ntatives expect more of us. If we then deny the Lord s mercy, we make an even grea
ter assault. If an initiated devotee hears about these offenses but still contin
ues to sin, he or she will not be totally absolved of the consequences even afte
r suffering in the hellish planets. Such a person has to have a serious shift of
consciousness and beg for forgiveness in order to free themselves from this typ
e of aparadha.
He then explains:
A devotee who has taken shelter of the holy name can live in any situation in hous
ehold life or in the forest as a hermit. If the household situation is conducive
to chanting, then the life of a mendicant is unnecessary and wrong; but if hous
ehold life is unfavorable, the devotee is duty-bound to forsake home. It is a te
rrible offense to commit sins on the strength of chanting; this offender is fore
ver banished from the path of devotional service.
The chanting is so powerful that devotees do not need to worry about their varna
and asrama. Even if they are steeped in household affairs, it is not a problem
as long as they go on chanting and maintain their focus on the goal. The process
works. The reason that people have trouble in their devotional lives is always
related to sins and aparadhas, which stem from individual desires from the past
and present and relate to how we take advantage of association.
He again ends this chapter by explaining the remedy for the aparadha:
If by some error this namaparadha is committed, one must search out the assembly
of pure Vaisnavas. The propensity to sin is like a highway robber who accosts t
he wayfarer. The pure devotees are the guardians of the path who come to one s aid
when the devotee calls aloud for their help. Just hearing that call, the robber
immediately runs away, fearing that the guards will come. The guardians, the pu
re Vaisnavas, will console the devotee with soothing words and assurances of the
ir protection.
In other words, if a person becomes involved in sinful activities which weaken t
heir devotional creeper, they must purely understand their precarious position a
nd they must take shelter of Vaisnavas and sadhus. If they then try to take shel
ter after having a change in consciousness, that act alone will chase away the r
obber or the residue of the sin. It will alter the desire and the environment th
at the soul must work through. They will receive a certain strength to move on.
Our Desire to Change Must be Genuine
How does a person change their consciousness if he or she simply remains preoccu
pied or distracted by the deviations? When a person has no faith in the medicine
, how can it help them? In such a case, unless their desire changes by understan
ding the need for help, the individual will be doomed. For instance, a drug addi
ct may occasionally try to gain freedom from the drug, but if the desire for tha
t stimulation is too strong, they will not be able to follow through with any ty
pe of rehabilitation program. Although they may abstain temporarily, they soon r
eturn to the drug and a few months or years later they may again try to follow a
nother rehabilitation program. Actually the person does not really have a genuin
e desire to change. Although they have a basic idea that they should act differe
ntly due to the degraded condition of their life, they still do not have a profo
und desire to change. Consequently, no institution, book, therapist, or workshop
will help that person change unless he or she really wants to change. Then the
desire and the help will lead to the change.
Sometimes devotees stay in maya or move back and forth because in the deeper asp
ects of their consciousness they really do not want to change. Maya of course wi
ll produce many activities to engage them. They do not have enough deep apprecia
tion for the wonderful opportunity that will manifest if they can just somehow f
ollow through in this lifetime. Due to the lack of appreciation, the sin aggrega
tes and even turns into aparadha.
Questions & Answers
Question: How can a devotee discriminate between an accidental falldown and a pr
emeditated sin? Some devotees may not consciously plan to sin and then chant ext
ra rounds but they somehow commit this offense. How can we determine the nature
of a deviation?
Answer: Let us examine Srila Haridasa and Srila Prabhupada s example which they ga
ve us for our benefit. We should have tremendous fear of any type of deviation.
If a person has great fear of maya, they will not come close enough to risk a fa
lldown. For example, Srila Haridasa felt that if he did not finish all of his ro
unds, he would fall into maya. Even Srila Prabhupada would pray to the Deities t
hat he would not fall down. His prayer should help us understand that, as long a
s we remain very fearful of maya, we will not fall. However, if we do have some
slight deviation, we will immediately have the ability to bounce back. Problems
will arise when we start taking maya for granted. We will begin to think, I don t n
eed to chant today. After all, most of the time I do just fine. Every now and th
en I may take some drugs but I will just fast tomorrow for the entire day. At thi
s point, it becomes a sin as well as an offense. First we should just have great
fear. Next we must ask ourselves if the deviation occurred just once or on seve
ral occasions. If it continues to recur, we should recognize it as an aparadha.
Question: Once we have taken initiation, do our offenses soon stop completely?
Answer: We will still have traces of offenses, which the Lord does not entirely
hold against us, until we attain a level of full purity. As long as we are seein
g the Deities without fully accepting Them as God, chanting the holy name withou
t fully understanding it as nondifferent from Krishna, and chanting without tear
s flowing from our eyes, we should realize that some obfuscation or static is st
ill interrupting the process. It means that some slight aparadhas remain but the
Lord does not fully hold it against us because it is Kali-yuga and it is a proc
ess of development. However, if we continue to act inappropriately in spite of h
aving sufficient knowledge, such a grave deviation will weaken and eventually de
stroy the person s devotional creeper.
Question: Ajamila attained liberation just by saying the name of his son, Naraya
na, although he was not even thinking about Lord Krishna in any way. How can we
understand this?
Answer: Many of these pastimes contain deeper aspects to the story. Ajamila had
actually been a pukka brahmana and worshiped the Narayana Deity in his youth. Af
ter deviating from the path of devotion, he named his youngest son Narayana. Whe
n he called his son s name at the time of death, he also reconnected the name to h
is previous worship of his Narayana Deity. Since his previous puja was still a p
art of his permanent, spiritual bank account, he was able to benefit from chanti
ng the name. However, the benefit really stemmed from his previous worship of Lo
rd Narayana, which had been very serious at one time. Krishna allowed Ajamila to
think about this son at the time of death which then connected him with the Dei
ty of Narayana. This connection led to some alteration in his consciousness. Alt
hough we may have a deviation, the beauty is that the Lord never forgets all of
our positive behavior from the past.
Question: If we encourage or try to force an ordinary sinful person on the stree
t to say the holy name in order to uplift their consciousness, does he or she co
mmit a sinful activity at that time?
Answer: Encouraging a person to say Hare Krishna is not an offense because we ar
e not initiating the person into the daily process of chanting as a Vaisnava. We
read earlier that a person can benefit from ajnata-sukrti, which is one of the
ways a person gains devotional credits. If the person chants the holy name or en
gages in some service without understanding the devotional process, they do not
make an offense. Although the person may be sinful, he will benefit because he i
s not posing as a devotee. Even if they say the holy name in jest, they will sti
ll benefit. However, a person commits offenses when he makes a commitment to the
process and still chooses to sin in spite of such vows.
Question: Are we responsible for offenses in the mind?
Answer: In Kali-yuga, we make mental offenses but we are not held fully responsi
ble. However, the mental offense is still an offense.
Question: You previously mentioned that, if we repress our desires instead of tr
ansforming them, maya will grab us at anytime. Could you elaborate on this point
?
Answer: If the mind remains idle, it will gradually fill itself with undesirable
thoughts and desires. For instance, an idle mind will soon return to past desir
es or even attach itself to any allurement in the environment. However, if we pr
operly engage our minds, we can then direct its wanderings so that the many allu
rements will not cause a distraction. In terms of repression, we all want happin
ess, security, and relationships. I recently gave a class at Penn State and disc
ussed the basic needs of a human being. Even psychologists recognize certain bas
ic needs. If these needs are not met, we will always try to find some way to mee
t them. If we cannot satisfy them in the spiritual community, we will soon try t
o satisfy them in other environments.
Bhaktivinoda Thakura made the point that the mind needs to be stimulated and som
ewhat satisfied. However, if we are just working and working without satisfying
the mind, after awhile, we will leave the service or work in order to find anoth
er engagement. Although we may work with the cows, engage in sankirtana, or over
see the treasury, if we have no taste or desire to do the service, we may engage
our legs, hands, and arms but withhold our minds. After a period of time, our l
egs, arms, and hands will also want other sources of stimulation because we have
simply repressed certain desires without feeling any satisfaction from our curr
ent service. The unhealthy desires still exist but they just remain hidden until
an opportunity arises for them to come forth.
Question: You said that we can perform devotional service in a mechanical way. H
ow do we transform it?
Answer: This is not such a problem. Most of our activities in our neophyte stage
lack realization and taste at first, but as our understanding increases, the bo
therations will decrease. Then our appreciation and taste will naturally increas
e. However, it is hard if we are dishonest and too selfish. If we lack honesty,
we will simply pretend which can cause problems. If we are too selfish, we will
not be able to hear or understand the importance or necessity of certain aspects
of the devotional process. Instead, we will simply consider our own desires and
wants. For example, a child may want to play with a knife but the mother may sa
y, No, it is dangerous. This knife can cut you. Please don t play with it. Neverthel
ess, the child is crying and pleading, I want! I want! Give it to me! This kind of
selfishness will prevent the child from seeing the danger. Sometimes a so-calle
d devotee acts in this way, and due to some unhealthy mindsets, they cannot see
properly. Sometimes we may just need to experience an unpleasant situation.
Although this may seem complicated, it is rather simple. We just need to ask our
selves if we are really trying to honor the law. For instance, a person can easi
ly avoid deviation simply by understanding the laws of society and the expectati
ons. If the person then understands the reasons for such laws, they can follow w
ithout any problem. Some people have such a hard time staying out of jail or get
ting arrested because they have a mentality of corruption. When they see some de
sirable merchandise, they immediately want to take it without considering the re
sults. They think they will not get caught again. An honest person will not get
drawn into situations that continuously put them in prison.
Some devotees are so dishonest with themselves and have such a propensity for de
viation that they are constantly drawn into such situations because it is a part
of their consciousness. Some devotees are continuously drawn to intoxications a
gain and again. They abstain for several months but then suddenly revert to old
patterns. Some devotees go back and forth in this way, bhoga-tyaga. This results
from the cheating propensity but we cannot cheat Krishna. We cannot come to Kri
shna with this cheating mentality and expect to become happy. Any unhappiness or
disturbance in our lives should indicate that we are still trying to cheat Kris
hna. Consequently, we will undergo so many problems which is also Krishna s way of
helping us see the negative results of cheating.
Chapter 10
The ninth offense is to instruct the glories of the holy name to the faithless.
The first essential requirement for chanting Krishna s holy name is sraddha or fir
m faith. One who is bereft of it cannot hear the name and is therefore unfit to
chant According to Vaisnava etiquette, a person who does not have sraddha for the
name should not be initiated into chanting. If a faithless person is initiated i
nto chanting or is instructed about the glories of the holy name, he will only d
efile and disrespect the name. This is the statement of the scripture. The swine
will crush the pearls strewn before it and the monkey will tear the cloth it is
given. A faithless person will similarly commit increasing offenses to the holy
name and thus invite his doom. Simultaneously, the initiating guru will be drag
ged down by his share in these offenses; very soon, he will leave the path of de
votional service.
The Guru Must be Careful
Sometimes a spiritual mentor wants to make disciples in order to increase his pr
estige, wealth or influence. A leader may want to build up a workforce, an army,
or a financial base. This is of course a cheating mentality. If a guru has such
desires, he will give initiation to practically anyone who steps forth even if
the person lacks sufficient faith. He may even solicit people to become disciple
s and want to initiate people with power or wealth in order to use them in a uti
litarian way. If such a person receives initiation into the holy name despite th
eir lack of faith, they become an aparadhi against the name and will suffer. Not
only are they sinning but they are also committing offenses. The guru will also
suffer because of his responsibility to give shelter and guidance to such souls
. He has initiated a person who is a hypocrite, and since he is also acting hypo
critically, they will both go to hell.
The spiritual master must perform a balancing act when giving diksa initiation b
ecause he has the duty to be merciful, but he must also be careful. Some spiritu
al masters may not give initiation for three to five years. They will wait until
the aspirants have taken many tests, have received recommendations, and have se
rved under them for some time. After two or three years, the guru may not accept
the aspirant as a disciple. This is in the spirit of acting cautiously. Some gu
rus will only give initiation to a small number of disciples so they can persona
lly monitor the disciples.
It is dangerous for a spiritual master to accept almost any aspirant. Although i
t is an aspect of mercy, it is dangerous. The danger also depends on the spiritu
al potency of the particular guru. Without sufficient potency, a few offensive o
r faithless disciples can lead to the guru s fall. Even if the spiritual master do
es have a very high level of potency, he may still suffer somewhat due to initia
ting faithless people who later deviate. Prabhupada had a very liberal mood and
many of our acaryas also had that same mood. For this reason, it is very importa
nt for the disciple to understand the nature of the initiation commitment and fo
r the guru to give a warning of the dangers. However, at certain points the guru
may need to cut the relationship with the disciple if they continue to remain d
eviant.
For instance, a father may tell a deviant son that he no longer considers the bo
y to be his son. Although the father still feels love and concern, he cannot tol
erate such deviations. He may tell the son, Your deviation is so heavy that I can
no long bear to see it. It hurts me so much to watch your behavior that, if you
must act in this way, you have to do it elsewhere. We can no longer remain in c
ontact and I no longer consider you my son. The father feels tremendous pain but
he has to act accordingly. He hopes that strong action will bring some sanity to
the son or daughter. Considering these points, there are times when the guru mu
st formally cut the connection with a hope that the disciple s behavior will chang
e. Otherwise Haridasa Thakura says that the guru gradually becomes doomed along
with the deviant disciple.
Insincere Disciples Can be Rejected
In Kali-yuga, the spiritual master is warned not to take unlimited disciples. Th
e disciple must also execute caution and feel capable of receiving instructions
from their particular guru. Krishna keeps everyone accountable which means that
a spiritual mentor who just makes disciples for name and fame will have to pay c
onsequences. It is an offense to give the holy name to the faithless and it make
s the devotional process very cheap. It can also lead to confusion because, when
such faithless initiates act improperly, the deviation may no longer seem so se
rious. It will disturb the culture of devotion because some devotees who are alr
eady weak will take to the deviant lifestyle and will use the deviant devotees t
o justify their own behavior.
If the guru knows that the person who has approached him for initiation is an in
sincere, faithless pretender, yet he heedlessly initiates him simply for materia
l gain, he commits a heinous offense against the holy name. If the guru was unab
le to make a correct assessment, and thinking the disciple to be sincere and fai
thful gave him initiation, only to later discover that he is a pretender, he mus
t make immediate redress for his mistake.
At times, the spiritual master may give initiation to a person who is a risk. Ho
wever, if the person later turns out to be a faithless deviant, the guru should
make some redress. If he cannot somehow change or elevate the person, he may eit
her arrange for chastisement or the annihilation of the contract. Sometimes a sp
iritual master personally arranges for the chastisement of the disciple. The dis
ciple may receive problems directly from the guru so that they will understand t
he difference between proper and improper behavior. We can compare this type of
chastisement to the reformatory actions of a father and mother. Sometimes a pare
nt may distinctly reinforce good behavior, and at other times, the parent may gi
ve certain restrictions. The parent may not let their teenage son drive the car
for a week in order to deter the child from deviant behavior. Prabhupada says th
at you can forgive once, forgive twice, and forgive three times, but then you ch
astise.
If by inadvertence and lack of experience, a mistake such as instructing and ini
tiating a faithless person occurs, the initiating spiritual master should be fil
led with fear and remorse. He has to publicize his offense before the Vaisnava c
ommunity and reject that insincere disciple, excommunicating him.
In other words, insincere disciples attack the spiritual master s immune system an
d the Vaisnava community to such an extent that the guru may need to even public
ly expose them from time to time. This rejection will eradicate some of the dise
ase which the deviant carries into the environment, and it will also send a mess
age to other devotees. The community should understand that such behavior is dev
iant and is intolerable. Srila Haridasa says that the guru must publicize the of
fense and reject the disciple. I have done this for many years, and some devotee
s were shocked when they heard about it. However, when Harinama Cintamani came o
ut, they could understand that at certain times a guru must reject a disciple if
they continue to deviate despite continuous warnings.
My mood is that I accept disciples rather easily but I also reject disciples. Of
course a disciple may appear faithful in the beginning but later deviate. For t
his reason, some of us give initiation rather quick because we realize that a pe
rson can perform nicely for four or six years without giving any indication that
such consistency will end, but later may become a big deviant. This risk always
exists, and if the devotee does deviate, we must try to help as much as possibl
e and then even reject a disciple who fails to change. If the guru fails to act p
romptly, he ll gradually sink into the depths of moral depravity and illusion, and
be disenfranchised from the path of devotion (Harinama Cintamani, 73). When a si
n continues to take place, the spiritual master has the duty to clearly indicate
the proper standard. Although he has compassion and tolerance, compassion does
not mean that the guru or father simply watches the daughter hurt herself. A fat
her who lets his son remain in the house while taking drugs is basically facilit
ating the deviation and allowing the son to remain materially comfortable. If th
e parent cannot change the child s consciousness or make them go to therapy, keepi
ng the child in the house will simply reinforce the deviation. Similarly, if the
disciple will not change after continuous guidance and if the guru does not add
ress the situation, he actually reinforces the sinful activity.
The Guru/Disciple Connection is Powerful
If, without paying heed to Your instructions, a guru initiates an insincere prete
nder, he commits a grievous offense for which he goes to hell (Harinama Cintamani
, 73). We can now understand why gurus sometimes fall down. It relates to their
own immune system, to their relationship with their spiritual master, and to the
quality of those under their care. These three factors will determine the statu
s of a particular spiritual master. If a guru does not have so much internal or
spiritual strength, the large quantity of deviant disciples will lead to physica
l, psychological, and spiritual problems. If such problems continue, it will eve
ntually lead to spiritual deviation. The connection between the guru and the dis
ciple is very powerful when both are accountable and understand their responsibi
lities.
The namaparadha committed by the charlatan disciple slowly but surely diminish th
e guru s spiritual potency; finally the guru is ruined. This offense has a devasta
ting effect on both the guru and disciple: they both must enter hell (Harinama Ci
ntamani, 73). When a guru falls, we often see that many of those connected with
him also fall. The contract has been disturbed in such a way that everybody suff
ers. However, the responsibility of a fall never lies fully with the disciples b
ecause the guru makes choices and he should be or become more prophylactic by ta
king shelter of his spiritual master in the parampara system. Every guru is also
a disciple. If the guru takes the necessary shelter, Krishna will not even hold
him fully accountable for all the deviations of the sinful disciples.
The Initiation Contract Requires Love
When people enter into this contract without love, it will certainly lead to exc
essive deviation and danger in Kali-yuga. If the guru accepts disciples without
feeling real love or genuine concern, it will result in problems. On the other h
and, if the disciples lack sufficient love for their guru, they will simply act
according to their own desires. They will do whatever they want regardless of th
e effects. Consequently, Krishna will make both the disciples and the guru pay f
or such sinful activities. Furthermore, some disciples come to a point in which
they simply want to be sinful. They stop chanting, make different aparadhas, and
act defiantly which is like stabbing their guru in the back. Since the guru has
pledged to cover for that soul, the spiritual master has to suffer. Krishna the
n feels disturbed by the behavior of such a disciple who causes the guru to suff
er; therefore, the Lord then causes the disciple to suffer.
Strong Faith is Essential
In the final paragraph of this chapter, Haridasa Thakura says:
My dear Lord, You are very merciful to Jagai and Madhai. These brothers were bor
n in a brahmana family, but they became known as the worst reprobates in Navadvi
pa due to their virulently violent acts. Their original names were Jagadananda a
nd Madhavananda. First You invoked sraddha in them and then You gave them the ho
ly name. O Lord, Your character and activities are exemplary; they shine like be
acons across the world. Let everyone follow Your wonderful example.
Srila Haridasa shows us that a guru can accept the most sinful person as a disci
ple if he has first instilled faith within the person. Jagai and Madhai were ext
remely sinful but Lord Nityananda and Lord Caitanya blessed them and gave them i
nitiation. However, the two brothers first changed their consciousness and then
Lord Caitanya and Lord Nityananda accepted them. They wanted to use Jagai and Ma
dhai as an example because the transformation of such debauchees would help Thei
r preaching mission. They changed their consciousness by allowing the two brothe
rs to have some basic faith and then they were able to change their activities.
Sraddha is very important. We want to have determined, strong faith which we can
not fake. If we have weak faith, we will repress our sinful desires and fail to
transform. We will not feel the necessity to act properly and our desires for se
nse gratification will outweigh our desires for spiritual acceleration. Eventual
ly a devotee will not mind the contamination caused by assaulting the Vaisnavas
and he will get progressively weaker. He or she will then want to engage in othe
r activities despite the negative consequences. Under these circumstances, Srila
Haridasa says that the guru should reject such a deceitful disciple. It keeps t
he spiritual master responsible in his position as a representative and it simul
taneously taxes the disciples to recognize their position and responsibilities.
Questions & Answers
Question: What is the position of a guru who initiates an insincere pretender bu
t does not promptly excommunicate the disciple?
Answer: A mother may have several obedient children but one of her sons becomes
a debauchee. She tries to help the child and encourages her other children to he
lp him, but if the son will not receive the help, she must eventually send the c
hild away. What is her position? She always thinks of that child and eagerly wai
ts for the first opportunity to help her son. Although her love remains strong,
she needed to send the child away while hoping that her action will bring him to
his senses. At times she may send his father or other siblings to try to connec
t with him because she constantly remains concerned about his well-being.
Question: What does rejection actually mean?
Answer: That depends on the guru. Rejection could mean that the guru no longer h
as a responsibility for the disciple. For instance, if you stop paying for your
insurance and then have an accident, the company will simply tell you that you n
o longer have a valid insurance plan. It means that you no longer have coverage.
Question: If a spiritual master does not reject deviant disciples, Krishna will
hold the spiritual master responsible. What if the spiritual master does not kno
w the extent of a disciple s deviation? Does he still have the same level of respo
nsibility?
Answer: Yes, he is still accountable. Although he may not know the exact level o
f deviation, Krishna will give him some basic understanding. One year I had to m
ake a general proclamation to my disciples in West Africa. Since some of them ha
d remained deviant for several years, I had to let them know that I no longer co
nsidered them disciples. This action gave some of them a chance to understand th
e seriousness of their deviations and an opportunity to try to change. I clearly
stated that any of my disciples who had not followed the principles for several
years would no longer be considered a disciple. Some of them contacted me and a
sked for forgiveness. They wanted to try to do better and they were accepted. Ot
hers did not respond in this way and I do not take responsibility for them. I se
nt letters to some disciples in America in order to give them the same message.
After trying to guide them and send them all kinds of help for years, I had to l
et them know that they have broken the contract. A contract involves two parties
, and since they have chosen deviation, they have broken that agreement. They no
w have the freedom to act according to their own desires, but they must take ful
l responsibility for their own actions. I no longer have any responsibility. In
a few cases, the person tries to change and I immediately accept them back after
they make apologies to Srila Prabhupada. Sometimes I have asked them take part
in a yajna again in order to reconfirm their vows. At other times, I may ask the
person to write a letter of apology so that they will gain clarity. Then they s
hould beg the mercy of Srila Prabhupada. Since I have to give their offerings to
Srila Prabhupada, if they ask Prabhupada for forgiveness, obviously I will acce
pt them back.
Question: We often hear about past life contracts. If we come into this life wit
h the contract but also have the element of free will, at what point can or do w
e break the contract?
Answer: Before we enter this world, we have each made major decisions about the
type of body and experiences that we will have. Although higher authorities ulti
mately make these arrangements, it also results from our previous desires and al
so our needs in this particular lifetime. We are more responsible for our circum
stances than we often think. Even though we are responsible, we come in with cre
dits and debits, and our current decisions will affect our future.
In Russia, at the yearly festival, one swami described a room conversation in wh
ich Prabhupada explained the rarity of the human form. Srila Prabhupada said in
the conversation that not only can a soul be thrown back into one of the 8,400,0
00 species of life, but a soul may have to go through every single one of these
species before returning to the human form. Therefore, the human form is a very
serious opportunity. In the higher kingdoms, an entity basically works off the b
enefits of their pious credits but does not normally return to the spiritual kin
gdom. In the lower regions, the bodies undergo too much suffering which inhibits
the practice of spiritual activities. The human body is very special because we
can finish the entire cycle from this body.
I was shocked to see that Srila Haridasa put so much emphasis on this point. He
mentioned that many will not return to the spiritual kingdom from the heavenly p
lanets because of the general mood of enjoyment. The entities are basically on v
acation, and when it ends, they then go back to work. The human body is so speci
al that, if we fail to take advantage of this opportunity, we may not have this
chance again for thousands and thousands of more lifetimes. It is very rare to c
ome in contact with the guru and to take advantage of such association.
Chapter 11
The eighth offense is to consider the chanting of Hare Krishna to be one of the
auspicious ritualistic activities offered in the Vedas as fruitive activities. I
n the eleventh chapter of Sri Harinama Cintamani, Srila Haridasa looks at this n
otion of mixing both pious activities and fruitive activities with authentic spi
rituality. Authentic spiritualists are quite rare. Although many religionists in
volve themselves in all types of traditions, it is often the same old paradigm.
They simply engage in rituals, hymns, yajnas, austerities, prayers, and chants t
o gain material benefits or to avoid some type of suffering. Most religious peop
le execute their practices with these goals in mind. Although they do approach t
he saints, the spiritual masters, and even God, they come with specific expectat
ions and want God to adjust certain aspects of their material lives.
He is Always My Worshipful Lord
However, Lord Caitanya expresses a completely opposite mood in His Siksastaka pr
ayers:
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah
I know no one but Krishna as my Lord, and He shall remain so even if He handles
me roughly by His embrace or makes me brokenhearted by not being present before
me. He is completely free to do anything and everything, for He is always my wor
shipful Lord, unconditionally.
Sri Siksastaka, 8
The Lord always considers the ultimate welfare of each soul and always makes arr
angements to ultimately benefit the eternal jiva. A surrendered devotee accepts
this truth, understanding that his or her immediate desires may not be the most
beneficial for the soul. Whatever is pleasing to the Lord is also pleasing to Hi
s devotee. Therefore, the Lord s servant is ready to embrace anything and everythi
ng that pleases the Lord.
Everyday we have the opportunity to use our relationships with the devotees and
our spiritual masters as a chance to practice for our ultimate associations in t
he spiritual world. They help us evaluate our level of selfishness and give us a
n opportunity to address the false ego, which blocks us from experiencing the pu
re avenues of loving exchanges. The false ego really manifests when we are held
accountable to the devotees and the spiritual master. If we do not have genuine
love and appreciation, we will have the most embarrassing views of what we are a
nd what we need to work on.
The Mercy is There
It is not an accident that many of Prabhupada s servants fell down. Since he is su
ch a pure-hearted person, he wrote his books and addressed issues with the utmos
t honesty. Consequently, many of them left his service at some point. We can loo
k at this phenomenon from two perspectives. On one hand, we could consider Krish
na consciousness to be so difficult that, in spite of associating so closely wit
h the pure devotees of the Lord, the mind and intelligence still continue their
relentless attacks. Under those circumstances, the mind and the desires for sens
e gratification may even become amplified because of the proximity to such unadu
lterated purity. When we lack accountability in terms of what we do, say, and th
ink, we will easily be able to hide our desires.
When we see such servants and even leaders fall, we may ask, If this devotee coul
d not remain fully fixed day after day in their devotional service, how can I ex
pect to stay focused? However, from the other perspective we can constantly see S
rila Prabhupada s mercy manifesting in these circumstances. Although a person may
have had a temporary setback, Srila Prabhupada will extend his help as long as t
he person accepts the connection.
In so many cases, as the time of death approaches, Prabhupada will reach out in
amazing ways. In terms of some of the personal servants, as well as devotees in
general, who somewhat strayed from the path, Krishna may arrange a period of slo
w transformation or a slow death in order to redirect their focus. These are not
accidental circumstances. They should remind us that we never lose our devotion
al investments, which permanently remain with us. In some cases, we may have lef
t Krishna consciousness for many years, but the process is so powerful that Kris
hna continues to allow us to work on ourselves in different ways. At times we ma
y even deny the problem, procrastinate or find scapegoats but Krishna still allo
ws us to work on our weaknesses. Many devotees who do leave the society eventual
ly return because powerful seeds were planted.
Sruta Kirti Prabhu served Srila Prabhupada for two years, the longest of all his
servants. When devotees such as Sruta Kirti describe their experiences with Sri
la Prabhupada, they help us see how Prabhupada was so personal and even humanlik
e, which is an even greater expression of Krishna s mercy. When Krishna comes or s
ends his special servants, they take on many humanlike qualities, which help us
understand and relate to them better. Otherwise they would act on such a high le
vel that we would simply worship them instead of working on ourselves because we
would not be able to relate to their high level of devotion. If people are genu
inely honoring deep spirituality in Krishna consciousness or in any tradition, w
e should respect their authentic spirituality which is such a rare commodity.
The Difficult Nature of Service
The experiences of such personal servants should also help us appreciate the dif
ficult nature of the service. It deals with real spiritual transformation. Consi
der the idea of traveling all around the world with your spiritual master and co
nstantly remaining attentive to his needs. While living in the room next to your
teacher, you simply wait for his call which could come at any moment. In one se
nse, you have no personal or private life because your whole existence revolves
around his service. This type of full surrender is ultimately the position of tr
ue spirituality in its highest expression whether we refer to Krishna consciousn
ess or to any other bona fide process. At this level, one fully identifies with
the object of one s love.
For many of us, after spending several weeks or months in this sattvic rural env
ironment here in Gita Nagari, we may feel restless as the passions become activa
ted. Nevertheless, we are very blessed to be here with Sri Sri Radha-Damodara in
our midst. This beautiful, rural environment also gives us more of a chance to
be introspective if we do not hide, but it also makes it more difficult because
of the mirror effect. We have a smaller opportunity to hide than in the passion
of the cities and sometimes we even see devotees running away from the medicine
that can actually help them. Even just engaging in the same service for an exten
ded period of time can have the same effect on us.
Just imagine a service that requires a servant to be on call twenty-four hours a
day. Sometimes a doctor may have to work forty-eight hours or twenty-four hours
straight but then remain on call for several days. It is very intense because a
person must focus all their energy on that duty. Unless a person can recognize
the importance of their duty and have a certain love for the people under their
care, their job will become very difficult. Many doctors and caretakers who lack
this level of professional integrity may even abuse their patients and just mec
hanically perform their services. Sometimes the doctors may give inaccurate eval
uations because of the constant pressure to persist. If the mind refuses to acce
pt the duty, the person will almost grudgingly execute their work. Many doctors
even kill their patients on the operating table due to mistakes or create comple
xities that will disturb the person for the rest of their lives. Only a small nu
mber of malpractices are ever discovered because in most cases the patient does
not know and the doctor will obviously not tell. People have their human weaknes
ses and bring them into the work force or even into the devotional process. In o
rder for a servant to persevere in such an intimate service to the spiritual mas
ter, he or she must have a certain level of integrity and love.
We Must Develop Full Surrender
After I finished my Deity service yesterday, I tried to watch the news, but sinc
e it was Sunday, a minister appeared on the television instead. Although he spok
e on many nice topics, his main point was that, if you want wealth, health, or a
bundance, you should go to God. Of course this is a reality but a very elementar
y reality. Sometimes we can rely on the maxim Give us our daily bread , but we reco
gnize Thy will be done to be a higher conception that appears so prominently in al
l scriptures. We can engage in karma-kanda or fruitive activities, which play a
part in Vedic cosmology, but it is more advanced to develop saranagati or full s
urrender. It does not mean abandoning our individuality or freedom but it means
ascending to our highest expressions of true freedom. It means acting in ways th
at will free us from our state of imprisonment.
Our way of life is difficult due to the type of spiritual commitment that guru a
nd Krishna ask us to follow. Jesus himself has said that, if you are not ready to
give up everything for my namesake, you cannot be my disciple (Luke, 14.33). Thi
s shows how such a high level of surrender is not limited to Krishna consciousne
ss but does in fact appear in other bona fide traditions. Jesus felt very unhapp
y about those who wanted to pursue other distractions rather than commit as disc
iples. He said, Let the dead bury the dead (Luke, 9:60). Obviously we should not d
eny the basic activities that require our attention, but when one has fully comm
itted to the spiritual world, everything else becomes secondary.
Srila Prabhupada, who exemplifies this level of surrender, fully absorbed himsel
f in his primary service to his guru and Krishna. While traveling from country t
o country, he made himself fully available up until the last moments of his exis
tence in this realm. Someone may argue that we cannot imitate Srila Prabhupada,
Rupa Gosvami, or Jiva Gosvami, but they have come to show us how to live and how
to die.
Even though religiosity has turned into a big market now, at least people are ma
king some attempt to approach God. The second largest topsellers in the bookstor
es now are spiritual self-help books. However, many of these consumers simply wa
nt to be God or use God. Although it is a step up from gross materialism, it is
not a step into transcendence. People who want to embrace transcendence should d
o it with more haste and let their own examples shine through. Approaching the S
upreme involves much more than just the fulfillment of our own needs and wants b
ecause the Lord always meets our real needs. Furthermore the lives of the devote
es show how Prabhupada always comes through in times of need.
Real Devotion or Pious Activities?
In Chapter Eleven, Haridasa Thakura examines the difference between real devotio
n and pious activities:
The scriptures have unequivocally declared the Supreme Lord Krishna to be the on
ly subject and object of research, and the process to find Him has likewise been
clearly indicated. According to the individual researcher s abilities, this singu
lar process became many.
This means that bhakti or full surrender to the Lord is really the only process.
Therefore, if one mixes bhakti with other distractions, it then becomes karma-y
oga, jnana-yoga, astanga-yoga, and so on.
Thus different paths like karma, jnana, bhakti, etc. sprang up. Those who are en
grossed in materialism are recommended to pursue the path of karma for purificat
ion of consciousness. For souls deluded by the illusion of maya, the suggested p
ath is cultivation of monistic philosophy. And for the rest of the jivas, pure d
evotional service is most suitable.
In other words, these different paths are meant to accommodate each type of ment
ality. If a person wants wealth, a good spouse, fame, longevity, or health, the
Vedas prescribe certain methods to fulfill those desires. However, if we want Kr
ishna, we must be ready to give ourselves, which means first freeing ourselves o
f other attachments. These attachments, which may seem as attractive as the goal
, can even cause a servant to leave the service of such a great soul. As a resul
t, a devotee may be temporarily drawn into an experience in order to investigate
and explore. If a person is fortunate, he or she will be able to quickly unders
tand the nature of the experience so that the desire will no longer dominate the
ir consciousness. However, some people may not have to directly go through every
experience because they have already had them in previous lifetimes. Consequent
ly, due to the impressions left on the consciousness, the person may not need or
want to pursue each type of sense gratification.
Quality Association is Very Important
Quality association can also help us relinquish our attachments at a faster pace
. To the degree that one takes shelter of the proper association, one will gain
clarity, realizations and even help in penetrating certain barriers that might n
ormally take lifetimes to overcome. The advanced devotees have this power. For i
nstance, a musician or an athlete may intensely endeavor to excel on their own,
but if they come in contact with a high achiever in their field, the expert can
then pass down so much wisdom to them. Although those who have excelled in certa
in fields may have succeeded as a result of their own strong interests and desir
es, often they have attained a higher success after studying and associating wit
h the experts. Due to such high quality association, they have achieved high lev
els of expertise. The same phenomenon occurs in devotional service. The scriptur
es give us all a chance to indirectly associate with the best, and according to
our consciousness, Krishna will arrange the necessary physical associations and
also come through the heart in so many ways.
Persons absorbed in material life begin to worship the Supreme Lord out of fear o
f death. The Lord s lotus feet are the perfect shelter, free from anxiety. They ar
e the only means to cross over the unlimited ocean of nescience (Harinama Cintama
ni, 76). When people begin to realize that everyone must die, they suddenly find
an interest in spiritual activities. Although our existence obviously ends in d
eath, people have the tendency to deny this blatant reality. Material life means
birth, maintenance, and death or annihilation. Despite our lack of vision, cert
ain events in our lives often remind us of our own appointment with death. This
reminder usually comes when a friend, relative, or associate dies since we gener
ally do not see death on an everyday basis in America. In some places, people mu
st literally confront death everyday due to the nature of their environments; ho
wever, in America we may only see a dead body in a funeral home or in a random c
ar accident. Nevertheless, a funeral may give us the needed reminder that we wil
l also end up in a casket one day and will no longer exist in our present forms.
Due to this realization, some people will suddenly start to engage in various r
ituals or spiritual activities, but it means that their fear of death still pred
ominates over the idea of full surrender and service to God. Ultimately it is be
tter to come to devotional service without all these other concerns because they
will limit our experiences and realizations in devotional life.
Pious Activities Have a Valuable Role
Even though the Lord is being worshipped, because the process of worship is mund
ane, it is known as pious activity or subha-karma. Subha-karma includes: altruis
tic work, sacrifices, ablutions and holy baths, fire sacrifices, charity, yoga,
the practice of varnasrama-dharma, pilgrimages, vows, offerings to the forefathe
rs, meditation, cultivation of empirical knowledge, propitiation of demigods, pe
nances, austerities, etc.
Although all these activities are tenets of religion, they are not in the mood o
f full surrender or saranagati. A deeply surrendered devotee will think, You are
free to appear or not appear according to Your will and can even place me into t
he most brokenhearted position. You may not fulfill my particular desires accord
ing to my expectations or not fulfill them at all. However, I understand that Yo
u are my ultimate well-wisher and are always providing the best for me. Of course
this position is not easy to attain. It requires constant work until it genuine
ly comes from the heart.
Srila Haridasa explains that all of these activities are on a mundane platform.
The holy name is the means of sadhana. Out of His causeless compassion, the Supr
eme Lord incarnated as the holy name, making Himself available to the jivas. Thu
s the holy name is accepted by the pious jivas as the best means of perfection.
The scriptures recommend the Lord s name as the most efficacious means to obtain t
he Absolute, but the jivas misunderstood this to mean that chanting is one of ma
ny subha-karmas. This misconception is similar to Lord Visnu being seen as anoth
er demigod like Lord Siva and Lord Brahma.
Although we must not consider these pious activities to be on the same level as
the chanting of the holy name, they do have a valuable role in raising the consc
iousness of the jivas. It is a part of religiosity which helps people approach G
od although they approach Him with conditions. They think, Yes, I will serve, but
.... Sometimes the but is stronger than the yes which can even eradicate the service
at times. Anytime we say, I will serve, but... , I will love you, but... , or I will su
rrender, but... , that but becomes our greatest enemy. Although we should try to hon
estly recognize our conditions, we should gradually find ways to transcend them
so that we can eventually eliminate the but . If we deny that we have certain condi
tions, they will stay strongly engrained in our consciousness. For this reason,
the type of service that requires twenty-four hours of attention everyday can re
ally force us to examine our level of unconditional service. Is our love strong
enough that we actually enjoy an inconvenience? In real love, the lover genuinel
y enjoys any inconvenience because he or she understands that it benefits the be
loved.
Those devotees who had the ability to regularly render strong service to Srila P
rabhupada also had a high degree of love. Their level of expertise was not neces
sarily a significant factor because many devotees were expert in so many areas.
Whether they were servants, cooks, or secretaries, their level of service direct
ly corresponded to their level of love. It also depended on the prominence of th
e false ego after some cleansing takes place in the association with the spiritu
al master. In some cases, those devotees who had that association are now in hea
vy maya and are working on some of the same issues that they did not sufficientl
y work on while directly serving Srila Prabhupada. Consequently, they must still
work on the same issues at a later time.
The means to self-realization are of two kinds: principal and secondary. Subha-k
arma is the secondary means, and the Lord s holy name is the principal means. Thou
gh the holy name is counted as a means, it is nevertheless eternally the princip
al means. All subha-karmas are always considered to be only secondary means.
Secondary practices are not wrong as long as we understand their purpose and use
them to help the primary. Problems occur in any spiritual process when the prac
titioners confuse the secondary as the primary or the secondary becomes more pro
minent than the primary. The state of joy experienced in brahman realization or s
ayujya liberation is merely the cessation of material suffering (Harinama Cintama
ni, 78). These substandard religious principles merely end some of the material
miseries by pacifying the mind, body, and intelligence but they do not bring abo
ut a real transformation or cure. For this reason, such practices do not satisfy
the Lord because He does not want us to simply dull our pain He wants to take us
fully away from the pain.
We Must Eventually Move Beyond Pious Activities
The holy name must be chanted in the association of sadhus: then all the materia
l inebrieties and anarthas disappear, being replaced by the pure name of Krishna
. The practice of any subha-karma must be discarded upon attainment of the shelt
er of the ultimate destination; but chanters never have to give up the holy name
, they simply chant the pure name in the perfected stage. The Lord s holy name is
diametrically opposite in nature to the mundane subha-karma activities.
At some point, the subha-karma activities must be abandoned because they are sim
ply steps towards the higher goal. However, in terms of the holy name, the means
and the end are the same. When we chant, we are asking for Krishna and begging
for His association. Although static still obstructs the pure reception of the N
ame, the goal is to call on the Lord, associate with Him, and serve Him. Within
the means, the end also exists.
Srila Haridasa then gives a way to address the aparadha or sickness in order to
cure this stagnation. The aparadha of equating the holy name with subha-karma is
committed because of sinful activities (Harinama Cintamani, 79). This tendency to
equate pious activities with pure spirituality increases due to sinful activiti
es as well as sinful consciousness. As a result, people will identify the ritual
s as the goal which indicates the presence of some underlying sins. They have a
greater tendency to approach God for the fulfillment of their material desires.
Immediate countermeasures must be undertaken. Offenses to the Vaisnavas are in f
act sinful activities. As a result of these offenses, the jiva acquires the perv
erted mayavadi understanding of the holy name. Only the association of devotees
can exculpate such offenses. To rid himself of namaparadha, one must approach a
householder Vaisnava who originally came from a very low caste; this is to stamp
out any false understandings of designation and caste distinctions. The offende
r should then smear all over his body with great respect and faith, the dust of
the feet of that Vaisnava. He must also eat the remnants of the Vaisnava s food an
d drink the water that washed his feet. In this way, the proper attitude towards
the holy name will again develop within the offender s heart. The whole world sin
gs of how Kalidasa was saved from this namaparadha by the mercy of the Lord.
Haridasa Thakura shares that these sinful mentalities and offenses against the h
oly name directly result from sinful actions, sinful thoughts and ahankara or fa
lse ego. In order to address the offense, the offender should humbly seek out a
Vaisnava who even took birth in a lower caste and give them full reverence and r
espect. This is a way to humble oneself and gain freedom from the cause of unhea
lthy alignments. The humility helps purify and even cleanse.
We will find that, if we simply try to embrace humility, things will just unfold
in a natural way. It does not mean foolishness or naivety but genuine humility.
Problems often arise in relationships because each person considers their own i
deas to be supreme and the other person to be insensitive. Although each person
may have a valid opinion or perspective, they will not be able to resolve their
differences without developing a deeper appreciation for the other person along
with their proper or improper perceptions. Humility is an essential factor becau
se it helps each person step back from their own conceptions and look into someo
ne else s life. In this case, Srila Haridasa encourages a humble approach by submi
ssively taking shelter of another person and begging for their mercy.
Chanting is the Yuga-dharma
In Kali-yuga all other processes except the holy name are incapable of redeeming
the fallen souls. Therefore the chanting of the holy name is the yuga-dharma. T
he chanting of the holy name of the Lord is the most efficient religious practic
e in all the ages. In Kali-yuga, unlike other ages, there is no other religion a
vailable; thus the holy name appears as the only religion that can redeem the fa
llen soul.
These statements are not sectarian since the different varieties of religious pr
actices are available in all ages. However, the holy name is the most direct pro
cess in an age when we do not have the ability to nicely perform all of these ri
tuals. God has extended His mercy to such an extent in this age that we just hav
e to do our part by genuinely calling on Him. The importance of calling on the n
ame of God appears in all the traditions of the world. It does not simply refer
to the articulation of the word but it means that, when a person calls, they sho
uld be ready for service, guidance, chastisement, realizations, and also exposur
es.
Questions & Answers
Question: As soon as I finish working on one of my bad qualities, I always find
some other area that needs improvement.
Answer: When we first join the movement, none of us really realize the nature of
our commitment. If I really knew the deeper aspects of this commitment, I may n
ever have taken up this process. If I knew about the intensity of the cleansing
which happens on so many levels, I may have just continued practicing my own sad
hana and meditations. However, by Krishna s mercy, Prabhupada purposefully tricked
us by saying, Just sing, dance, chant Hare Krishna, and be happy.
Of course these simple statements are quite real but any important goal requires
serious work, which in turn leads to serious results. If a person tries to obta
in wonderful results through a superficial process, he or she will rarely attain
the goal or will only attain a temporary result. Even a material goal requires
serious commitment, investigation, purification, and involvement. I am so happy
that I did not realize thirty years ago the exact nature of this process. Everyd
ay offers a new chance for introspection and for examining how to become more se
rious. Any other path in the secular world would have been extremely boring.
I had already engaged in so many spiritual processes. I acted as a Christian eva
ngelist and participated in the Muslim and Buddhist philosophies. I was also in
the Grail and in the Rosicrucians. I have not been married but have had what som
e would call a common law relationship. I am so happy that I have had all of the
se experiences so that I no longer have to curiously wonder about the nature of
an experience. I was with the super rich and with the poorest of the poor. I had
friends and associates from all different sectors. I just thank Krishna for mov
ing me through those experiences.
When the mind gets somewhat crazy, and my mind is just as crazy as anyone else s,
I can ask the mind, What is the best you can offer? The mind may respond, What abou
t wealth? What about travel? What about beautiful women? All of these allurements
were accessible before I became a devotee so they are no longer a big deal. The
n the intelligence says, What about adventures outside of this world in a place d
evoid of sickness, disease, and duality? Yes! We are very blessed to be in Gita Naga
ri with Sri Sri Radha-Damodara in our midst. This beautiful, rural environment a
lso gives us more of a chance for introspection if we do not hide. However, it a
lso makes it more difficult because of the mirror effect. We have less of an opp
ortunity to hide than if we were in the passion of the cities. Sometimes we even
see devotees running away from the medicine that can actually help them.
While preparing to travel and preach, I am doing two types of research. I am rea
ding Prabhupada s books and also trying to stay on top of the cutting edge informa
tion in terms of the business, new age, interfaith, and medical communities sinc
e I also preach to these groups. I have been reading some books written by spiri
tualists who are mainly impersonalists. As I came over here this morning, I smil
ed and thought, Their views are very interesting and maybe even logical but where
is Krishna? I also felt sad that so many spiritualists consider samadhi or nirva
na to be the ultimate goal. Their contradictions seem so obvious. Some of the gr
eat thinkers of the day say, You should engage in all of the spiritual activities
and rituals to realize you were that all along. You are God and you always were
God. Such a philosophy could not enthuse a Vaisnava if in the end it all means n
othing. After all the struggles, these spiritualists believe that there are no r
elationships, personalities, or spiritual world, but just the one cosmic energy.
One author after another has these conceptions.
Even if both concepts were the absolute truth, I would still choose the relation
ship and the adventure in the land of romance. These pictures depicting Krishna s
pastimes are just awesome. Krishna is not just an old man with a beard or just a
powerful energy. The Lord has wonderful cows, fountains, plants and associates
all in the mood of loving exchanges. Most theologies do not deal with these trut
hs on the surface, but if you search deeper, you will find it.
Saint Theresa of Avila, Saint Francis of Assisi, Saint Bernard and Saint John of
the Cross were all in the mood of conjugal love with the Lord. Their poems, pra
yers, and writings all expressed this type of personal relationship with God. Sa
int John of the Cross wrote about the most amazing exchanges with the Lord in th
e mood of madhurya-rasa. He saw himself in a feminine body because he was actual
ly referring to the relationship between his soul and the Godhead. He went much
deeper into his religion than just asking God for a material boon. He was ready
for the Lord to use him in any way necessary. His dedication and austerity were
so powerful that nothing took precedence over full surrender to the Lord.
Even in their own institutions, most of these saints were considered radicals or
revolutionists because the general consciousness of the congregations did not s
urpass the mood of asking God for their daily bread. Consequently, some of these
saints started their own branches or orders. Saint John was so hungry for God t
hat the orthodox practices of an institution could not limit his progression. He
wanted to have the full experience; therefore, he sufficiently worked on himsel
f. Some of them even left comfortable environments to branch out. They took leap
s of faith and great risks, but due to their surrender, they also received deep
reciprocation.
Spiritual life means real transformation rather than the maintenance of a materi
al or spiritual status quo and it means removing all the secondary barriers. Har
idasa Thakura gives us just a small glimpse of this process. As I said, I am gla
d that I did not know the exact nature of the process because I may have conside
red it to be too much work or found reasons to procrastinate. However, it was Kr
ishna s mercy that I did not know. As I look back over my life, I have always been
engaged in some spiritual pursuit and forced either directly or indirectly to t
hink about God. In many of our cases, we have inevitably come to this process du
e to practicing so many of these principles in previous lives. We probably have
already been yogis and rsis at some time in the past. Sometimes the smarta-brahm
anas claim that a person can only become a pukka Vaisnava after taking their bir
th in Bharata-varsa. They may tell the devotees, Maybe in your next lifetime you
can take birth in India and then become a proper brahmana.
They do not realize that so many devotees have already had those bodies in so ma
ny lifetimes, but in this lifetime, they have come in Western bodies to join Sri
la Prabhupada s mission. Since Prabhupada s mission is spreading all over the world,
they have come in different countries, gender, races, and backgrounds due to Lo
rd Caitanya s mercy. For this reason, when many devotees first came in contact wit
h some aspect of Indian or Vedic culture, they had an immediate attraction which
they could not explain. Some devotees felt uncomfortable with meat eating from
the very beginning of their lives because it was not a part of their past backgr
ound or consciousness. When some devotees saw the Deities for the first time, th
ey had immediate flashbacks from their experiences in past lives. Some devotees
may have flashbacks after visiting a holy place because they may have spent year
s meditating in a cave.
The real work involves becoming fully God conscious while living in the hellish
environments of the modern Western world and maintaining spiritual principles un
der these circumstances. When I gave a presentation on sex and the leadership cr
isis recently, I listed many of the gurus or yogis who have come to the West fro
m India in the last twenty to thirty years and most of them have fallen down, ma
inly to promiscuous activities. They have been in the asrama for their entire li
ves, and the Western environment and culture completely overwhelms and bewilders
them. They have no experience in dealing with the feminine energy.
It is definitely more difficult to live in a challenging environment and maintai
n proper principles than to simply avoid the environment altogether. The actual
strength of a spiritual practitioner does not fully show until they must face ch
allenges. The strength of an actual celibate does not show if he or she simply l
ives in a cave, monastery, or convent. A person s strength actually shows when he
or she must deal with the opposite energy and honor it without exploiting. That
is the real test.
Srila Prabhupada gave us this intense mission of practicing Krishna consciousnes
s outside of the holy dhamas, which involves preaching and chanting at malls, ai
rports, or other public places. If a person can remain strong in spite of these
external factors, it indicates their level of strength. A person may decide to r
emain in Vrndavana for the rest of their life, which is good, but their real str
ength will show when they leave Vrndavana. A person s ability to maintain a strong
consciousness will then show. At times we can avoid certain situations, which m
ay have its value to an extent, but real strength means being in the world but n
ot of it.
In some cases, we may have been taken out of the peaceful yogic practices in pre
vious lifetimes and have just been thrown together to execute Srila Prabhupada s m
ission. It is not such an awesome task to understand your previous lives. If you
just think about the types of attractions you have had, you can realize that yo
u have been in monasteries or nunneries and you have been yogis and rsis. Now al
l of these experiences just remain a part of the consciousness. One does not hav
e to do a past life regression to gain full awareness of each lifetime because o
ur consciousness can indicate our past.
However, this means that we will have to work on many subtleties, which makes th
is transformation quite awesome. Nevertheless, it must always be accompanied by
mercy. Full surrender always involves very strong determination with selfless an
d compassionate effort. However, no matter how wonderful our effort may be, it i
s never enough. We all need causeless mercy to accompany our efforts. Haridasa T
hakura has profoundly explained the marriage of effort and mercy and obtaining f
ull surrender.
Chapter 12
Srila Haridasa then analyzes inattentive japa, another type of namaparadha. All
weaknesses basically stem from inattentive chanting and conversely, our weakness
es and sins affect our chanting and our thoughts. It is all interconnected. When
our consciousness is not at a high level, we will find it difficult to chant or
may even stop chanting altogether. However, the holy name helps us gain more st
rength to move through the various challenges and rise above the distractions th
at cause our minds to lose interest in the name. By chanting, we gain strength a
nd determination and by serving nicely, we develop eagerness to chant. An intere
sting relationship exists between our japa and our other activities. The chantin
g is a good barometer to measure the quality of our lives and consciousness. If
we have no desire to chant, it means that we are holding on to so many unhealthy
attachments. The chanting is a plea to Krishna to free us from all unhealthy at
tachments and all distractions.
Srila Haridasa continues to explain:
O Lord Caitanya, You instructed Srila Sanatana Gosvami here in Jagannatha Puri,
and Srila Gopala Bhatta Gosvami in South India, that the holy name must be chant
ed attentively. Inattention in chanting is namaparadha. One may carefully avoid
all other namaparadhas, yet still not experience the ecstasy of the pure name. T
his is an indication of another type of namaparadha known as pramada, which rest
ricts the natural growth of pure devotion.
Even though we may expertly avoid the other ten offenses, if we do not attentive
ly chant the holy name, we will not properly experience the resultant taste, ecs
tasy, and realization.
Inattention Manifests in Three Ways
Inattentiveness and negligence are synonymous. Negligent chanting sows the seeds
of anarthas, which soon fructify. Inattentiveness is of three kinds. The first
is called audasinya, or apathetic devotional service , meaning a lack of fixed reso
lve in sadhana.
Inattentiveness involves much more than just negligent japa because the holy nam
e is an entire culture. It also means inattentively executing our sadhana. This
is the first aspect of inattentiveness. It means serving in a begrudging way in
order to finish without understanding its ability to cleanse the heart. We may m
echanically follow the orders of a superior without really appreciating the pote
ncy of the service. The second type is jadya, laziness or even inertia (Harinama Cinta
mani, 81). We usually consider inattentiveness to refer specifically to an unfoc
used mind but lackadaisical service or laziness also falls within this category.
This means acting mechanically or in a blas manner. The third kind is viksepa, wh
ich means distraction or misplacing one s attention in engagements not directly conne
cted with sadhana-bhakti (Harinama Cintamani, 81). In the Nectar of Instruction,
Srila Rupa Gosvami states:
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati
One s devotional service is spoiled when he becomes too entangled in the following
activities: (1) eating more than necessary or collecting more funds than requir
ed; (2) overendeavouring for mundane things that are very difficult to obtain; (
3) talking unnecessarily about mundane subject matters; (4) practicing the scrip
tural rules and regulations only for the sake of following them and not for the
sake of spiritual advancement, or rejecting the rules and regulations of the scr
iptures and working independently or whimsically; (5) associating with worldly m
inded persons who are not interested in Krishna consciousness; and (6) being gre
edy for mundane achievements.
If we excessively indulge in these activities while trying to perform devotional
service, they will cause falldown. Actually, all of these instructions are just
aspects of saranagati which means doing the right thing in the right consciousn
ess.
By a special stroke of good fortune, a jiva develops enough sraddha to take shel
ter of the holy name. By regularly chanting a fixed number of holy names with sp
ecial care and attention, he gradually progresses towards anuraga, or spontaneou
s attraction for the Lord s holy name. He should chant his prescribed number of ro
unds on a tulasi-mala and gradually increase his chanting with time. Before he r
eaches the stage of anuraga, he must be extremely cautious about his chanting.
Sraddha always plays a significant role because our level of faith determines ou
r level of love which determines whether we follow enthusiastically or begrudgin
gly.
Break Free From the Internal Battle
All of these distractions such as laziness, weak sadhana, or just inattention ca
use the mind to go in so many directions. For instance, I personally noticed the
struggle within my own existence this morning. The body said, Swami, you are sic
k. You have a fever, sore throat, and a headache. You have the flu. The mind said
, Yes, you are sick. Therefore you should be sad and angry. The intelligence said,
Sickness will always come and go. What is the big deal? Most of us constantly und
ergo this internal battle. The mind complains and the body shouts even louder wh
ile the intelligence rationally points out the inevitable problems of the materi
al body. Through practice and careful examination of our issues, we want to come
to a point in which the disturbances of the body and mind no longer affect us t
o the same degree. Then when we greet our body and mind each morning, we will si
mply hear its complaints but then listen to our intelligence.
We do not want to deny the needs of the mind and body but we also do not need to
fully identify with them. We must address mental or physical issues at times, b
ut we can still find ways to avoid full absorption in the distractions. We may n
eed to let the body rest due to a sickness but we can still find other ways to s
erve in spite of the obstacle. We do not have to give in to the body and mind no
r deny the need to maintain body and soul together. When the mind comes up with
a disturbing proposal, the intelligence can acknowledge the thought and simply m
ove on. We do not have to own the thought or completely give in to the mind s dema
nds and problems. We can just tell the mind, I hear your complaints and I realize
that you are having a rough day today. When the body complains, we can also say,
I also hear your complaints due to the pain. Where does it hurt today? At least
last week you only had pain in two places. Then we can move on. We have to begin
separating the secondary aspects of ourselves from our authentic selves. Althoug
h we must deal with the secondary principles, we do not need to fully embrace th
em.
While examining this concept of saranagati or full surrender and love, we have t
he basic platform of sadhana that can help us genuinely embrace this level. Alth
ough we are functioning on this basic platform, we are keeping our minds fixed o
n higher goals, which turns the process into an intriguing adventure. We will be
gin to realize that the philosophy is in fact a reality. Krishna engages His bah
iranga-sakti or material energy in incredible ways. Even though the jiva is eter
nal, the soul can jump in and out of all types of situations and take on all var
ieties of costumes, responsibilities and roles in the endless dramas. We will th
en recognize the material world as a reflection of something entirely divine and
sublime. We must keep our sight on the goal, but without sufficient quality ass
ociation, it will become a difficult task.
Chant in Quality Association
Srila Haridasa continues to help us understand the importance of quality associa
tion. The remedy for the offense of equating chanting with pious activities is t
o humbly beg for the mercy of qualified sadhus. The remedy for inattentive chant
ing is similar.
One must make it his daily routine to chant for an hour in the company of a sain
tly Vaisnava in a lonely, secluded spot. Taking note of the Vaisnava s devotional
attitude and his relish for the holy name, the neophyte should try to emulate th
is mood and gradually rid himself of his apathy to chanting.
If an aspirant associates with a devotee who does not suffer from laziness, inat
tentiveness or weak sadhana, the association will help the offender become fixed
in the holy name. The devotee will gradually increase the quality and quantity
of their japa.
Step-by-step, his mind and attention becomes fixed in the holy name. By constant
chanting, the mellow of the holy name makes him anxious to taste more of that n
ectar. He is attracted to be in the presence of tulasi-devi and to reside in a p
lace of Lord Krishna s pastimes. Always seeking the association of saintly devotee
s, he takes up their discipline. He follows in the footsteps of previous pure de
votees in relishing the sublime joy of intimate devotional service, or bhajana.
He begins with an hour of bhajana, then two, then increases it to four; finally,
he chants not less than three lakhs of holy names a day. This helps him to soon
sever his links with materialism.
Meditate on the Holy Name
Another effective method to remove apathy towards the holy name is to sit in a c
losed room alone and meditate on the name as did the previous sages. If that is
not possible, then one should cover the head and face with a cloth and concentra
te on the holy name. Slowly, one develops attraction for the holy name. Apathy a
nd inattentiveness will gradually vanish.
Srila Haridasa now gives us some practical techniques to improve our japa. If we
pay too much attention to unnecessary distractions, Srila Haridasa suggests cha
nting in a secluded room so that the environment will not captivate us. If the d
istractions in the room still bother us, he then tells us to cover our heads. In
other words, we can make practical arrangements if they will help us focus on t
he holy name. Some devotees may chant more attentively while sitting but others
may need to walk to keep the body awake. For some people, chanting in a room alo
ne may not help them focus because the mind will simply take over. Other devotee
s may have trouble chanting in a group because the other chanters distract them
from the holy name. That devotee may benefit more from a quiet environment. Each
individual must look at their own mind to determine if it is wandering or atten
tively chanting. Then each of us must do the necessary to focus on Krishna s name.
Laziness is a Serious Problem
Indulging in laziness (jadya) prevents a person from relishing the nectar of the
holy name. He begins by chanting and remembering the holy name, but very soon fe
els it unendurable and wants to sleep (Harinama Cintamani, 83). Some devotees may
simply chant or read as a quicker way to fall asleep. It relieves them of any i
nsomnia and in five minutes, they have fallen deep asleep. Either the consciousn
ess does not relish the subject matter or the body simply needs more rest. In mo
st cases, it usually deals more with the mind than the body which may suffer fro
m laziness and not really appreciate the chance to associate with these great pe
rsonalities. The scriptures give us an opportunity to connect with the personal
ecstasies of Srila Prabhupada, Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta
Sarasvati Thakura, or Srila Visvanatha Cakravarti Thakura. Approaching the book
s in this mood will assist us in overcoming this difficulty.
In this age of Kali, it is difficult to overcome inattentiveness. Devotees who s
uffer from this offense may benefit from carefully studying the scriptures with
the intention of sharing the knowledge with others. Many people find it hard to
read the scriptures, and when they do study, they do not retain or realize much
of the subject matter. This often happens in Kali-yuga. Even a brahminically inc
lined devotee may go through periods of inattentiveness. Therefore, we need to f
ind ways to harness and train the mind. For this reason, it is important for dev
otees to give classes and share their realizations because it will force the min
d to carefully grasp the subject matter and make it more accountable. Otherwise
we can read an entire book without really absorbing any of the information due t
o the lazy mind. Not only does the mind suffer from laziness, but it can also go
off on tangents or simply refuse to embrace the subject. The mind can be very w
ild.
Work on Harnessing the Mind
One technique to harness the mind is to mark certain places in the book and then
review that page again at a later time. It forces the mind to return to the boo
k and ponder over the specific idea or concept. For instance, yesterday I marked
some outstanding points in this book in order to share them while speaking on t
his subject matter. My mind will not remember or imbibe all that I read so I mar
ked certain pages that I directly wanted to share with you. It also will force t
he mind to come closer to the actual material.
Each of our minds functions differently. According to its nature, we should find
ways to harness the subject. Just in the last few years, I have had a harder ti
me remembering things, which also relates to the body, stress, disciples, and al
titude shifts or radiation on airplanes. Sometimes I cannot even remember my own
telephone number, what to speak of other detailed information. Therefore, if I
need to remember a specific piece of information, I visualize it since I am more
visually oriented than audio oriented. Each person learns in a different way. S
ome people can grasp concepts better through a tactile experience while another
person might need an audible or visual aid. Nevertheless, everyone learns more b
y interacting with the material since it forces a person to process it more care
fully. Teaching and sharing forces us to deal with all these methods of learning
; therefore, the best way to learn is to teach.
As I travel and give seminars or workshops, especially in the past two years, I
usually include a homework assignment which requires the devotees to share or te
ach at the end. This will help them internalize the message and carry away pract
ical knowledge that they can apply in different circumstances. Otherwise, they j
ust hear another lecture which is definitely powerful, but not as strong in Kali
-yuga due to the crazy mind. However, if we can internalize the message, it will
mean much more to us.
I have so many big bookshelves in my room here, in Washington, and even in Afric
a but it shocks me to realize how little I have internalized or remembered from
the material. Sometimes I may even pick up a book and notice my marks but it see
ms to be a completely new book. Hopefully your memory and ability to grasp a sub
ject matter is much stronger but it varies. Nevertheless, despite our assets and
handicaps, we should find ways to deal with our own mind, intelligence and body
so that they will not enslave us.
Drive Misguided Thoughts Away
Srila Haridasa then gives us another antidote to overcome viksepa or distraction
.
Distraction in chanting produces a type of illusion, causing serious offenses ag
ainst the holy name that are very difficult to overcome. This illusion leads to
craving for wealth, women, position, success and even cheating. When these attra
ctions cover the heart, the neophyte gradually loses interest in chanting of the
holy name.
Interestingly, the attraction to wealth, the opposite sex, profit, distinction,
and adoration all result from distraction in the chanting.
One must make a constant effort to drive these thoughts away from the mind and d
iligently follow the rules of Vaisnava etiquette. This endeavor will bring back
his good fortune. He must begin by observing ekadasi vows, appearance days of th
e Lord and other important festival days. He should spend the entire festival da
y and night chanting and singing the glories of the Lord in association of saint
ly devotees. The ideal way to observe these festivals is to be in one of the dha
mas (Navadvipa, Vrndavana, Puri, etc.) with sadhus (pure devotees in the line of
Srila Rupa Gosvami) reading and discussing sastra (Vedic literatures like Bhaga
vad-gita, Srimad-Bhagavatam and other Vaisnava scriptures).
In other words, the holy dhamas, festivals and ekadasis offer us distinct ways t
o recharge ourselves.
Chanting Should Not be Rushed
One must diligently complete the prescribed number of holy names according to hi
s vow, and he must always check that he chants his rounds sincerely. Those who c
hant distractedly are always eager to somehow complete the fixed number of holy
names and be done with it.
In other words, we should not rush to finish our sixteen rounds and then conside
r the meditation finished for the day.
The devotee should make it a regular practice to spend a little time alone in a
quiet place and concentrate deeply on the holy name. He should utter and hear th
e name distinctly. It is impossible for the jiva to single-handedly avoid and ov
ercome the illusion of distraction. By the mercy of the Lord, however, this is a
ccomplished with ease. Therefore it is essential to fervently beg for the Lord s g
race with great humility. This is the jiva s only means of salvation.
We Cannot Succeed on Our Own Strength
Effort is very important but is not enough without sufficient mercy. Conversely,
mercy alone is also not enough without sufficient effort. We should recognize o
ur strong points as well as our weaknesses and then try our best. When we realiz
e that we suffer from laziness, inattentiveness or any of the other ten offenses
, we should then try to work on ourselves in order to root out the aparadhas. We
want to put forth more effort while simultaneously praying for mercy. We want t
o try harder so that the Lord will definitely give us more mercy.
Nevertheless, we should always remember that we cannot succeed on our own streng
th. Although we may take shelter of good association, the mind always has the te
ndency to rebel and the intelligence may not have sufficient strength to control
the mind and senses. However, we know that it is possible to succeed due to the
presence of Krishna and guru. People have reached the goal since time immemoria
l and can still attain it now. Therefore, we should embrace and celebrate our ow
n struggles and opportunities.
Questions & Answers
Question: How can I see and accept the miracles as a reality rather than just an
unrealistic conception?
Answer: It does not require so much of an endeavor. Just examine the material na
ture and even the body. The brain alone has billions of cells and can remember m
illions of facts. The heart pumps tremendous gallons of blood every single day.
Just by examining these simple functions of the body, we can already see amazing
miracles. Krishna s miracles are constantly unfolding at all times, but we need t
o acknowledge their presence in the environment. If we consider the miracles to
be far away, they will be far away for us. And if we consider the process of dev
otion to be extremely difficult, that will also be our reality.
Question: The mind constantly runs in so many different directions but I have fo
und it helpful to sit in the same place at the same time everyday and focus on t
he Deity of Krishna. I can concentrate on Krishna s feet or face which helps me to
control the mind. Also, if someone interrupts my japa, I start the round over a
gain since it breaks my concentration.
Answer: These are nice techniques. Each devotee will find different ways to help
them focus on the prayer. We need to look closer at our own situations in order
to implement techniques to assist our japa. Obviously regulation always helps b
ecause it will condition the body, mind and intelligence to perform certain acti
vities in spite of the struggles. We all have ups and downs, but if we have a hi
ghly regulated schedule, we will still sufficiently benefit from our routine in
spite of the trouble in the mind or environment. People in the secular world oft
en lack any sense of regulation; therefore, they simply act according to the mom
ent, which scatters their energies in all directions. We will find that high ach
ievers have specific routines and regulations. They are more conscious of the ti
me factor and are able to better manage their lives.
If we have a sense of accountability and regulation, we will not as easily fall
prey to maya s tricks and allurements. We will condition ourselves to certain acti
vities. For instance, if we always chant our japa in a certain room of the house
or temple, when we walk into that room, we will automatically pick up that spir
it because the mind will connect the activity to the room. The mind will then fi
nd it easier to chant the holy name in that space.
Question: One more process that I find helpful is to sit and pray in front of Kr
ishna and mentally offer Him a rose after every mantra. This way the mind will n
ot run far away.
Answer: Very nice. Sometimes devotees have interesting ways of chanting. For ins
tance, during the first half of my japa, I sit in front of Prabhupada, and if I
do not chant nicely, I visualize Prabhupada giving me a loving kick. I visualize
Srila Prabhupada extending his feet, which can offer blessings or a kick. Somet
imes the first part of the chanting may be rough. As you prepare to chant, you h
ave all of this bodily, mental, and intellectual energy which is going in all di
fferent directions. If you do not start chanting attentively from the beginning,
sometimes the entire sixteen rounds will be inattentive. Therefore, when I firs
t sit in front of Prabhupada, I mentally visualize his lotus feet and try to cat
ch them in a merciful way instead of in a kick. In this way, I meditate on his f
eet during my first few rounds.
Question: At times I may try to chant while walking with the children but someti
mes they just talk and talk. When I try to chant intermittently, it seems that I
can focus some of the time but at other times I do not seem to be in either wor
ld.
Answer: For most of us, chanting sporadically makes the process harder. For inst
ance, in a conversation, if someone continuously interrupts you, it is easy to l
ose your thoughts. In terms of japa, interruptions can also cause us to lose our
focus. Although consistent chanting is preferable, we do not always have an ext
ended period of uninterrupted time. However, we should not allow ourselves to fe
el comfortable with that type of sporadic japa because we will then eventually f
eel comfortable with inattentive rounds. We will forget what it means to chant w
ith quality.
Question: Sometimes I want to chant extra rounds in order to come closer to the
holy name and honor the idea of constant chanting.
Answer: This means that we have had a period of exclusive japa and later we can
chant between other activities. For example, Haridasa Thakura chanted countless
rounds out loud but he also chanted in his mind. He did not just sit all day in
one spot to chant his rounds. We want to reach a point in which the mantra becom
es a part of our existence and all of our activities become walking meditations.
We will then develop the ability to constantly think of the Lord and become ful
ly absorbed in the holy name.
Question: I sometimes feel as if I am being pulled from one world to another but
the chanting makes me feel detached from my day-to-day affairs.
Answer: This is the danger of chanting the holy name. This often happens to peop
le when they first come to Krishna consciousness. They may say, I m losing my desir
e to work and make money. I have even lost my desire to listen to rock music. Sru
ta Kirti Prabhu mentioned how George Harrison lost so many desires after chantin
g the Hare Krishna mantra, which meant that it shifted or affected his conscious
ness. He began losing his desire for mundane hymns and songs, which does in fact
happen. When we connect with the little boy who plays the flute, He will take a
way all of our material desires. When a person initially begins devotional servi
ce, they may soon find their interest in the same old movies, places, and activi
ties diminishing. Their interests change due to the effect of devotional service
. The person may no longer have the same interests as their old friends or assoc
iates. If that association revolved around sense gratification, the person will
no longer have the same enthusiasm for those types of activities.
Question: That seems impossible for me at this stage, almost another world. Ther
efore, is it still beneficial to always chant?
Answer: At times we should be careful. For instance, if we deeply absorb ourselv
es in the holy name while driving a car, we may put others or ourselves in dange
r because we will not be able to give our full attention to the vehicle. Many de
votees simultaneously chant and drive which is really not healthy because the ea
rs are engaged in hearing the name and the hand is engaged with the beads. Since
the driver s senses are distracted, it will be harder to respond quickly in an em
ergency.
Chapter 13
The last offense, maintaining material attachments of I and mine even after understa
nding so many instructions on the matter, is very difficult to overcome. Why do
we still have attachments after chanting so extensively? This query may lead a p
erson to doubt the potency of the holy name if, after ten or twenty years of cha
nting, they still have deep attachments. Sometimes the attachments may even seem
to temporarily disappear but then resurface at a later time. Interestingly, thi
s is the last offense which we recite everyday. Hopefully we think about all the
offenses before we chant daily and try to apply them to our lives.
Drenched in tears of ecstatic love, Srila Haridasa Thakura went on to explain, i
n a choked voice, the last of the offenses to the holy name. My Lord, this last n
amaparadha is the worst kind of offense. Its presence restricts the free flow of
divine love, prema. Even after having taken spiritual initiation, most material
ly attached persons cannot fully give up bodily designations. They maintain a me a
nd mine mentality that sidetracks them from the path of devotion. Physical designa
tions, e.g. I am a brahmana , I am Vaisnava , I am a king ; or this is my position, wealt
, son, grandson and so on , symptomize spiritual immaturity and are deterrents to
proper cultivation of devotional service. This terrible offense is only ameliora
ted when one surrenders to the holy name.
If we carefully avoid all of the other offenses while chanting this potent name
of God, why would this last offense still cause us problems? Although we may avo
id the offenses, we always have to deal with a mental counterpart. We constantly
need to examine our aspirations and realizations; otherwise, we will engage in
so many services without really connecting with the essence. We will still recei
ve some benefits but not in full. We can even chant for many lifetimes without g
etting the results if we chant offensively. Why can a person chant for many life
times while avoiding the nine offenses but still have material attachments?
The Six Limbs of Surrender
As we delve into this chapter, Srila Haridasa will help us understand these ques
tions, which deal with the six limbs or branches of surrender given by Srila Rup
a Gosvami that we hopefully reflect on from time to time.
Every devotee must cease all namaparadhas and surrender completely to the holy n
ame. According to the scriptures, the process of surrender has six limbs. It is
beyond my ability to describe them in detail. Yet I shall touch upon these six a
nd place them before Your lotus feet. The vow to accept everything favorable for
the execution of devotional service; likewise, to reject anything unfavorable;
to be convinced that Lord Krishna will always give protection; to depend wholly
on Krishna for everything; to always feel meek and humble; and to throw oneself
at Lord Krishna s lotus feet these are the six limbs of surrender.
As we chant and engage in all the varieties of devotional service, we must give
these six limbs sufficient attention. The first and second limbs, accepting ever
ything favorable for the execution of devotional service and rejecting everythin
g unfavorable, are not always easy to pinpoint because we often find many ways t
o justify and incorporate unfavorable things into our lives, which inevitably le
ad to problems. During our regular execution of devotional activities, we need t
o honestly examine whether or not something genuinely supports our devotional se
rvice.
The following questions can help us make this evaluation: Does this activity inc
rease my desire to associate with Vaisnavas? Does it increase my desire to chant
? Does it increase my desire to follow the four rules and regulations? Does it i
ncrease my ability to avoid the various offenses? If we take the time to honestl
y answer these questions, they will definitely help us determine whether or not
an activity supports our devotional life. For instance, someone may find that st
aying up late and watching television does not increase their desire to chant th
e holy name or going to the disco does not support the four rules and regulation
s. When we realize that something does not assist us in our spiritual progress,
we should reject it. We should also realize that each person is different. Altho
ugh something may help one devotee increase their appreciation of the process, i
t may actually hinder another devotee. We need to honestly examine our own situa
tions, and after making this sincere evaluation, we should give more attention t
o that which helps our devotional life. Otherwise we will still maintain materia
l attachments in spite of trying to avoid the other nine offenses because we wil
l not reject unfavorable behaviors or fully depend on Krishna.
Depend on Krishna
Srila Haridasa already told us that the svarupa-laksana or the primary quality o
f a sadhu is full dependence on Krishna. Although a sadhu may have all the other
qualities, they simply ornament the svarupa-laksana, which constitutes healthy
devotion and healthy Krishna consciousness. We cannot fake this quality. We can
engage in so many services even with expertise but most importantly, we must hav
e a consistent and increasing dependence on Krishna. This dependence is indicati
ve of surrender, which is one of the major tenets in spiritual life.
Holding onto artificial possessiveness will not ultimately help us. In this very
first paragraph, Srila Haridasa Thakura explains that we can take initiation an
d even go on in our service while still committing this tenth offense of maintai
ning material attachments of I and mine . This possessiveness means thinking of onese
lf as the controller, identifying with the body and mind, trying to lord it over
all that one surveys, and even trying to participate in the material energy rat
her than using it in Krishna s service. The primary quality, or svarupa-laksana, a
lready includes all of the six limbs of surrender since they help the devotee fu
lly depend on Krishna. Krishna consciousness means depending fully on Krishna. I
t means recognizing Krishna as the source of everything and as the ultimate prop
rietor, well-wisher, and object of our affection.
The mind and senses must undergo intense rectification to reach this point; ther
efore, Haridasa Thakura tells us what to avoid and gives an elaborate explanatio
n of each offense. Maintaining material attachments means that we still lack the
essence or full dependence on Krishna. If we do not eventually address our lack
of dependence on Krishna, it can cause us to become entangled again in the mate
rial energy.
One must give up false designations like brahmana, sudra, father, husband, king,
subject, master, donor, maintainer. Relinquish all attachments to money, body,
sons, wife, etc. Instead, one should center the attachments and relationships ar
ound Krishna, thinking: He is the real Master and Lord, and His will is my impera
tive. I am ready to act only to fulfill Lord Krishna s desire and won t even think a
bout my own wishes. I will adjust my household affairs for the Lord s satisfaction
. By His wish I will cross the material ocean. In times of both joy and sorrow I
will remain eternally Lord Krishna s servitor. Only by His desire can I become co
mpassionate to the suffering of others. All my moments of material enjoyment and
my moods of austerity are experienced solely due to the Lord s will .
Try to keep these points in mind because we will enter into difficult and even c
ontroversial subject matters in the next chapter. This offense, maintaining mate
rial attachments even after understanding so many instructions on the matter, is
a serious issue that confronts most spiritualists in general. After we come to
the transcendental process, we have all the knowledge before us. In no way do we
lack knowledge or wisdom through our Vaisnava connection. Our great acaryas hav
e written so many books and explained the subject matters in so many amazing way
s. They have given us knowledge in relation to the goal, along with their associ
ation through their books. Therefore, we need to closely examine our reasons for
continuing to maintain material attachments.
According to Srila Haridasa, we are not trying to become void of attachments but
we are trying to relinquish material attachments. We do not need to give up rel
ationships in most cases, but we need to have proper relationships that keep Kri
shna in the center. It is easy for some to speak about the essential tenets of b
hakti but more difficult and important to fully live by them. Much of our succes
s depends on our ability to develop healthy attachments and avoid unfavorable at
tachments. If we try to avoid all attachments, it simply turns into denial or re
pression which will lead to failure. We need to properly place our attachments.
False Ego is the Underlying Disease
One unable to accept the six limbs of surrender is a prisoner of false ego who al
ways thinks in terms of me and mine (Harinama Cintamani, 89). The false ego is the un
derlying disease that stops atma-nivedana.
He proudly declares, I am the master here. This household and family belong to me
. The fruits of work are mine by right of labor, and I am their enjoyer, whether
they be bitter or sweet. I am my own protector and maintainer. This woman is my
wife, here is my brother, he is my son. By the sweat of my brow I earn my own l
iving. Success is the reward of my endeavors.
Why is this mentality unhealthy? Perhaps a person succeeded through their own en
deavors but it is unhealthy for the person to claim full responsibility for such
accomplishments without acknowledging the Lord.
Full spiritual benefit is not acquired simply by avoiding the ten namaparadhas.
These ten offenses have their distinctive features; in being warned to avoid the
m, one is actually being ordered to positively implement the specific saintly qu
alities that render these aparadhas impossible.
Although we need to avoid these offenses, we will not acquire the full benefit s
imply through avoidance, but it will allow us to engage our energy in a healthy
direction. The actual purpose of avoiding these ten aparadhas is to make room fo
r the proper connection and activities.
If one continues to chant with offenses, then in spite of many endeavors, he wil
l never attain pure devotion. The fruitive worker or karmi enjoys heavenly bliss
through karma; the jnani obtains liberation as a result of empirical knowledge;
but pure devotion of Lord Krishna, which is very rarely attained, is available
only through pure devotional service.
If a devotee continues to make offenses, he or she will not be able to attain pr
ema.
Questions & Answers
Question: After hearing of all of these offenses to the holy name and especially
the tenth offense maintaining material attachments even after understanding so ma
ny instructions I feel helpless and hopeless. So many pitfalls appear too difficul
t to overcome. How can I really rise above these fears?
Answer: On the one hand, the process of bhakti is simple and sublime, but, on th
e other, it becomes more complex and challenging as we move forward. We are full
of unwanted desires and attachments, and the process of Krishna consciousness n
ot only helps us rid ourselves of them, but it also helps us learn our lessons s
o that we do not commit the same foolish mistakes again. At the beginning, Krish
na gives us small tests and, as the years pass and we grow stronger, Krishna put
s us in more complex situations to uproot our deepest attachments. The Lord know
s us better than we know ourselves; He perfectly understands our needs and He wi
ll never put us in a situation that is too difficult for us to overcome.
This type of helplessness and hopelessness very often comes from the mode of ign
orance due to forgetting our eternal spiritual identity. This is one of the tric
ks of the false ego. For instance, think about your own life. Was there a time w
hen you were totally desperate and the Lord sent you exactly the help you needed
? Krishna is always there for us; it is up to us to turn our face to Him in all
circumstances. On our own, we are helpless and hopeless, but we are never alone.
Krishna is constantly sending us guidance through guru, sastra, and many sadhus
to help us become His pure lovers and come back to Him.
To succeed in overcoming material attachments, it is important to develop a heal
thy attachment and dependence on guru. One of the duties of a spiritual master i
s to destroy his disciple s doubts by superior knowledge so that the disciple will
gradually overcome all despondency in spiritual life. If a disciple does not ta
ke proper shelter of guru, he or she will again become attracted to material hap
piness, not having achieved the bliss of Krishna s association. Such a weak discip
le will gradually become hopeless and discouraged in his or her attempt at self-
realization and will again become fascinated by the many temptations of maya.
One way to overcome the fear of failure in devotional service is to maintain a s
trong conviction that, despite your fallen condition, you will certainly receive
the favor of the Supreme Lord, who is most merciful. Furthermore, once we becom
e hopeless and despondent about material life and realize that nothing in the ma
terial world will fulfill our hopes for happiness, it becomes easier for us to h
ave such a conviction. The strong conviction that one will certainly receive the
favor of the Supreme Personality of Godhead is called asa-bandha. A devotee thi
nks, I am fallen, wretched, and totally incompetent, but I will continue to hope
against hope that somehow or other I will approach the lotus feet of the Lord.
Thus, placing aside your false prestige based on temporary bodily designations,
appeal sincerely to the Supreme Lord, Krishna, for His mercy. A sincere prayer n
ever goes in vain the Lord hears every heartfelt appeal from even the most fallen
soul. If a person who is not even a great or pure devotee of Lord Krishna sincer
ely appeals to the Lord for His mercy, the Lord is sure to give it generously. T
hen you can experience how wonderful the effects of the Lord s mercy are.
Question: How do we know if we are sufficiently greedy for obtaining pure devoti
on?
Answer: We have to examine our desires, motives, behaviors, and actions to see i
f they are feeding our spiritual greed or our material greed. It is interesting
how those things that cause prolonged bondage in the material world grant us ent
rance into the spiritual world when they are converted by spiritual energy. For
example, in the Bhagavad-gita 3.37, it is stated that lust, anger, and greed are
our greatest enemies born of the mode of passion: kama esa krodha esa rajo-guna
-samudbhavah. When we are greedy to achieve some material success or possession,
we become obsessed by the desire to get it and become almost mad. We may sacrif
ice all our time, health, energy, money, and relationships just to feed our gree
d and get what we want. Srila Rupa Gosvami warns us that material greed increase
s by association with worldly people, jana-sangas ca laulyam ca, and such associ
ation is detrimental to the healthy growth of the bhakti in our hearts.
On the other hand, the price for obtaining pure devotion is also greed or an int
ense eagerness for Krishna: tatra laulyam api mulyam ekalam. That is the only pr
ice, but it is rarely obtained. Money, prestige, good parentage, beauty, or educ
ation none of these will help one get bhakti. Simply this ecstatic, intense desire
is the price. In this life I shall try to achieve Krishna s favor. How shall I ser
ve Krishna? How can I love Krishna more and more?
This eagerness manifests in a devotee s thoughts, words, attitude, and actions. Bh
akti comes from bhakti and is carried by a bhakta or devotee. To increase our sp
iritual greed, we must associate with and eagerly serve the devotees. If you lac
k such association, you can pray, My dear Lord Krishna, please grant me the assoc
iation of those devotees of Yours who will teach me how to increase my love and
attachment for You.
Spiritual greed is nourished by a sincere service attitude. If you really consid
er yourself a humble servant or the Lord s servant, you will always think, How can
I serve this person? What service can I do now? How can I use all my time to ser
ve and please Krishna? To be a useful servant, you have to first learn to be a go
od master of your mind and senses. Being self-controlled, you will become recept
ive to Krishna s guidance from within and thus even more sensitive to the needs of
others.
To check whether we are sufficiently greedy for bhakti, we can also examine our
chanting. What are our thoughts, attitude, and desires while we utter the holy n
ames of the Lord? The Hare Krishna mantra is an appeal to Sri Sri Radha and Kris
hna to engage us in Their loving service. Chanting Hare Krishna is the best and
the simplest way to express our desire to serve. To the degree that we chant wit
h concentration and sincerity, to that degree we are greedy for Krishna s love.
Remember, life is very short and we don t even know when we will die. After so man
y failures, why do some of us still choose to try yet another material game, lea
ving Krishna aside? Krishna has been waiting for us for such a long time. It is
only out of foolishness that we turn our backs to Him and make Him wait longer.
The Lord is much more eager for us to return to Him than we are. When He sees th
at a soul has a spark of desire to attain Him, He makes all arrangements to brin
g that soul closer. You have already said yes to Krishna. Therefore, try to see ea
ch and every incident in your life as Krishna s loving intervention to remind you
about your real identity as His darling child and to call you back home. Once yo
u realize what awaits you, you will not stay even for one moment in material lif
e, for you will be so eager to be with Krishna and His eternal associates.
Chapter 14
Chapter Fourteen addresses all types of devotional offenses and especially those
committed during seva-aparadha or during Deity service. We see that some of the
se offenses are quite intricate and detailed. We give our full attention to some
of these offenses while we sometimes overlook others. It is interesting that mo
st of the offenses revolve around the Deity in the temple and service to the Dei
ty, which reminds us again of the svarupa-laksana or full dependence on Krishna.
It reminds us of the Deity through the association, rituals and sadhana.
What is the Real, Underlying Issue?
I would now like to embark upon a complex area of discussion. What do most moder
n day Vaisnavas have trouble with in their devotional lives? It most distinctly
manifests as a lack of full dependence on Krishna. However, I would like to exam
ine this question in more detail. What seemingly causes the greatest difficultie
s for Vaisnavas so that they do not feel happy in their spiritual lives? If you
gathered hundreds of devotees together who have stopped their devotional practic
es and asked them their reasons for leaving, what do you think would be their ma
jor response? If you asked nuns, monks, and priests to give their reasons for le
aving the order, after they have given all of their superficial explanations, wh
at do you think will be their real underlying issue? In most cases, it will rela
te to sexuality. This is a very delicate subject. Why have most of our renunciat
es fallen down? Why do most renunciates in the world fall down? Why do most marr
iages in the world and especially in the West now end in divorce? Even more preg
nancies are currently ending in abortion than in natural births.
We Are Bombarded by Sexuality
In America, the largest product of exportation is entertainment, which mostly de
als with sexually stimulated material. This means that its greatest exports to o
ther countries all around the world contain sexual material. For this reason, so
many fanatics hate America because they see American entertainment entering eve
ry aspect of the world culture, which mainly revolves around sensual images. Whe
n I was in Russia, I turned on the news to find out about a plane that crashed n
ear us at the Black Sea. However, when I turned on the television, I was shocked
to see American movies with Russian dubbing and even MTV. These popular shows a
re being shown in countries that do not even have a good relationship with Ameri
ca. Consequently, the exportation of these products all over the world is affect
ing the entire global community.
The following statistics can remind us of the type of background that surrounds
us as we begin the process of devotional service. I want to list some of these s
tatistics in order to give an idea of the difficulty that most people have with
sexuality. First of all, pornography is actually one of the biggest growth indus
tries, which makes almost 13 billion dollars every year. 1 According to U.S. New
s and World Report, there were 40,000 sex-oriented websites on the Internet in 2
000 and the number is growing everyday. 2 These websites are not only accessible
to adults, but recent surveys indicate that such websites are also easily acces
sible to children and teenagers. A survey conducted in 2000 by the Crimes Agains
t Children Research Center found that among youth between 10 and 17 years of age
, twenty-five percent of the youth had a least one unwanted exposure to sexual p
ictures during the previous year. 3 Besides the increase of sexually explicit ma
terial on the Internet, statistics also show the increasing prevalence of adulte
ry and sexual abuse throughout our society.
According to a Gallup poll, conducted May 10-14, 2001, statistics revealed that
fifty percent of partners in marriage have taken part in sexual relations with s
omeone other than their marriage partner. 4 Evidence shows that approximately tw
enty percent of women and five to ten percent of men have experienced some form
of sexual abuse as children. 5 The average American man thinks of sex almost eve
ry thirty minutes. All over the world, and especially in the West, people are bo
mbarded by genitality. Practically every major product is advertised in a sexual
way in order to affect people s way of thinking.
The Issue of Sexuality Causes Disturbances
Many people are struggling from neuroses and psychoses, which are often connecte
d to sexual anxieties. If we analyze the restlessness that sometimes overcomes d
evotees, we will find in the majority of cases that it also has some connection
to sexuality. Why did Kala Krishnadasa leave Lord Caitanya s service? The bhattath
aris basically enticed him by offering the allurements of gross and subtle sex i
n the form of kingly enjoyment and sensual pleasures. It meant that he could enj
oy such pleasures while thinking of himself as important and as the lord of his
possessions. Consequently, he left Lord Caitanya s service. Since sexuality is suc
h a serious issue which causes so many disturbances, it is important to understa
nd it on a deeper level. This issue is at the core of our current subject matter
because it is not a matter of avoiding attachments but a matter of developing h
ealthy attachments.
Throughout India and the world, there have been amazing yogis, sastris, gurus, a
nd even so-called incarnations who have all fallen down. If we analyze each trad
ition such as Buddhism, Christianity, Islam, and even our Vaisnava line, we will
also find the same phenomenon taking place. Why? First of all, this modern ment
ality is constantly thrust on people, which causes them to perpetually think alo
ng the same line. Srila Bhaktisiddhanta Sarasvati Thakura, a lifetime celibate,
explains that sexuality cannot be avoided any more than life itself since it is
integral to the identity of the soul. As a lifetime celibate, what message is he
sending us? There is absolutely nothing wrong with sexuality. Just as people ar
e having so much trouble trying to make vows of celibacy, people are also having
trouble remaining accountable to one partner in a relationship because, in Kali
-yuga especially, people do not like consistent accountability. My experience in
this lifetime as a celibate for thirty years has given me interesting realizati
ons. You could say that I have spent most of my life in this asrama. As we look
at our scriptures, communities, and at ourselves in the past, present, and futur
e, we should understand the importance of this issue.
We Cannot Deny Sexuality
The attempt to deny sexuality will lead to just as much of a failure as the move
ment for promiscuity that now permeates present day society. People consider pro
miscuity to be permissible if it helps one secure enjoyment, health, and social
standing. They feel that people should act as mature adults and honor whatever f
eels comfortable to them whether it means heterosexuality, homosexuality, monoga
my, and so on. That extreme is just as unhealthy as the conception of sex as dir
ty, nasty, or improper. Both types of mentalities are causing extensive problems
in the world and among spiritualists.
Srila Bhaktisiddhanta Sarasvati does not deny sexuality; rather, he sees it as a
n essential and integral part of the soul and of life. By repressing sexuality a
nd the sexual energies, people are killing themselves through anxieties, fears,
bad relationships, neuroses, and psychoses. On the other hand, people are also k
illing themselves by thinking only through the genitals which leads to promiscui
ty, pornography, and incest. Excessively meditating on acceptance or avoidance l
eads to problems. Try to stay with us as we discuss this subject matter because
it could help you and many other people.
Often people in the monastic asrama and the grhasta-asrama think of sex as somet
hing bad or dirty; therefore, they carry this unhealthy mentality into either si
tuation. It also increases the number of divorces within our society and the exc
essive mood of bhoga-tyaga, which keeps people swinging from one extreme to the
other. What happens after devotees divorce? Many times they begin to look for a
looser partner as a result of not engaging in Krishna consciousness in a healthy
way. Then they go to the other extreme by leaving the husband or wife and accep
ting a karmi girlfriend or boyfriend. Due to excessive unhealthy repression, the
person suddenly goes to the opposite extreme.
We should not practice celibacy as a form of avoidance or loneliness. Why does a
sannyasi look for a wife at forty-five or fifty years old? Why does a woman who
has worn white for ten or fifteen years suddenly look for a husband? She may fe
el such anxiety and even hate the society because she regrets not having a husba
nd. In some cases, maybe they should have had a husband but in other cases, they
should have tried to understand how to properly channel their energies. We can
never fully avoid sambandha or relationships. Everything and everyone is in some
type of relationship with something or someone else. The opportunity for union
is an inherent part of any relationship and all unions are an aspect of divine s
exuality or divine union. It cannot be stopped because it is part of the essenti
al aspect of a relationship.
We can put aside or stop genitality but not sexuality. Even in our original svar
upa, there is the gopa and the gopi or the feminine and the masculine aspects. W
e are all part and parcel of the divine feminine-masculine aspect of God:
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati
The living entities in this conditioned world are My eternal fragmental parts. D
ue to conditioned life, they are struggling very hard with the six senses, which
include the mind.
Bhagavad-gita, 15.7
Properly Honor Celibacy
We are eternally part of the Lord and part of the eternal romance. We integrally
belong to the eternal union where everything is interconnected or is about to m
ake a connection. The main danger to avoid is unhealthy possessiveness or mainta
ining material attachments of I and mine . Celibacy is not greater or more spiritual
than a grhasta relationship. One asrama is not better than the other. This conce
ption is nonsense.
The purpose of celibacy is to decrease this feeling of possessiveness, and if a
person properly practices, it can assist them in this way. If the practitioner p
roperly honors celibacy, it will help them relinquish this mentality of seeing o
thers as objects of enjoyment. It will help them realize that they do not have t
o own the experience or experience another person in order to relate to them and
honor their existence. It can help the person focus with more humility and subm
issiveness due to a decreasing attachment to material things. Hopefully it will
help the person develop more of a genuine heart connection, which ultimately mea
ns minimizing the body and physicality.
However, celibacy alone does not necessarily produce these results. If someone p
ractices celibacy without love or proper attachments, it then produces a hard he
art and will cause a person to feel angry, disturbed, restless, and anxious. The
se last symptoms manifest in a person who is denying their sexuality and lacking
healthy relationships. In all spiritual societies that encourage celibacy, peop
le are suffering as a result.
We Have to Transform Sex Energy
It shocked me to see the level of anxiety and lust in the communities of nuns. I
had a chance to experience how a woman feels when men just lust over her. Some
of the most intense experiences were in Spain or Italy when I visited different
convents in order to preach and sell Prabhupada s books. Since some of them were f
ailing to properly channel their energies and were simply repressing them, the i
ntense lust just shoots out into the environment and practically makes you want
to run out of the room. Many could not control their bodily movements or their e
yes because of the strength of the lust. When I visited some of these convents,
I felt as if some of these frustrated nuns, who have almost never come in contac
t with men, were practically raping me. This intense lust results from repressio
n and frustration rather than a healthy re-channeling of the sex energy. Repress
ion and anxiety about such emotions actually increases their attachment rather t
han their ability to detach. It is natural for a certain chemistry to take place
when men and women come together. After all, the body is just a machine. If we
try to repress it, it can produce artificialness, and if we try to honor it in u
nhealthy ways, it can lead to different problems. The idea of celibacy should re
main the same even in a relationship. It should revolve around accepting things
favorable for Krishna s service and rejecting unfavorable things. The relationship
should keep Krishna as the focal point. If Krishna is not the center of a grhas
ta relationship, it will not be any different from a grhamedhi relationship.
This energy of kama which usually degrades into genitality is the same energy of
prema in a perverted reflection. We just have to transform it. If someone merel
y tries to deny that energy, how will they transform it in order to reach prema?
If the ultimate relationship and union with God involves prema and we are tryin
g to deny it, how will we transform kama into prema? We will not be able to tran
sform it.
We are not people who preach that sex is dirty, nor do we condone promiscuity. T
here must be control and regulation. The celibate must regulate by channeling th
e energies in a healthy way that decreases their sense of possessiveness. A hous
eholder must regulate according to the desire for procreation and for proper ass
ociation, which means keeping Krishna in the center.
People may find all types of reasons for leaving the shelter of devotional servi
ce or breaking up their marriages, but if we search for the deeper reasons, we w
ill find that they simply want to enjoy their senses or have not developed any r
uci. They have failed to understand that we must now place this attraction onto
Krishna. Someone who has balanced their energies has taken the Deity as their ch
ild or husband and has taken the mission and their community as their family.
In other words, relationships have to exist. We cannot simply go through all of
these ritualistic activities and expect to somehow control our mind and senses e
specially considering our background in these Western bodies. Our culture just p
ermeates with promiscuousness, and in most cases, we are just products of lust.
Our whole existence along with the body is just a product of lust and in many ca
ses it was an accident of lust. Considering these factors, we must channel the e
nergy in a healthy way instead of suddenly trying to stop this energy.
We want to raise this issue in terms of the tenth offense because it addresses t
he problem of maintaining material attachments even after properly understanding
so many instructions. After avoiding the first nine offenses, we must find out
what is to be done and how it is to be done. Avoidance creates a foundation, but
the more important component involves what we do after avoiding the negative. W
hat positive mental and physical engagements should we now pursue? For this reas
on, so many sannyasis fall because they know what to avoid but do not focus on t
he positive. This makes a huge difference.
For this same reason, even impersonal yogis who have attained impersonal realiza
tion fall down to the element of sexuality. The attachment to money, property, a
ssets, or fame do not cause as much of a problem as sexuality. Even Saubhari Mun
i fell down due to an offense that took away his strength to refrain from sense
gratification.
As the offenses weaken our immune system, this issue will become an even greater
problem. Without better understanding these issues, one is heading for potentia
l trouble. We may still feel some agitation or disturbance after understanding t
his issue but what do we do with that agitation? Only a dead body does not feel
some type of stimulation. A living organism will naturally feel some repulsion a
nd attraction but how does it react?
In Vedic times, members of the renounced asrama focused on pranayamas and ways o
f dealing with the energies in the body in order to ensure more physical control
. These practices simply supplemented the rituals and meditation. The practice o
f celibacy required extensive regulation in terms of diet and exercises that wou
ld give more ability to ward off the bombardments. However, the bodies in Kali-y
uga are not so condusive to these practices. We even have trouble following the
simple practices that Srila Prabhupada has given us such as chanting sixteen rou
nds.
In many asramas within the Vedic culture, an integral daily practice involves th
ese different types of asanas so that the body which is a machine will not fall
prey as easily to the attractions. However, even while practicing these asanas w
ith masters of yoga, many practitioners still fall down. We have even seen sever
al recent cases of famous gurus who engaged in these practices but still fell do
wn with their secretaries or even with the children of their own disciples who t
hey taught. Swami Satcitananda and several other powerful yogis and teachers had
certain levels of realizations but later the revelations came out about their d
uplicitous behavior.
Develop Full Dependence on Krishna
It is not a matter of avoidance or promiscuity but it is a matter of developing
this svarupa-laksana of full dependence on Krishna. Both the celibate and the ho
useholder should develop this mood of full dependence on the Lord while acting a
ccording to the Lord s desire. They should recognize that their body and existence
is meant for Krishna. In this way, sexuality under religious principles is also
a way to worship Krishna: dharmaviruddho bhutesu/ kamo smi bharatarsabha, I am se
x life which is not contrary to religious principles, O lord of the Bharatas [Ar
juna] (Bhagavad-gita, 7.11). Our major concern should always be, How can I serve a
nd worship Krishna. Neither asrama is more glorious or better than the other. The
major question is our level of full dependence on Krishna. Naturally the grhast
a-asrama can present more challenges since you have to deal more with the materi
al energy in order to maintain the asrama. In this sense, this asrama may be mor
e of a risk but consciousness is still the most important factor.
Questions & Answers
Question: What should people do to deal with the heavy influences in the environ
ment in this age of Kali? They must constantly experience these intense influenc
es that completely trap them in this cycle of suffering.
Answer: Yes, it is practically impossible to avoid the influence of Kali-yuga in
our modern society. In some places, the degradation is very extreme. In parts o
f Europe and South Africa, the bulletin boards are almost pornographic. We canno
t simply avoid sexuality because it is an integral part of existence. However, w
hen Srila Bhaktisiddhanta made this point, he was not referring to pornography b
ut to people who labeled sexuality as bad or dirty.
The most important factor is the way we center or focus our energies. Where do w
e go from this point? First, we must engage those energies in enjoyable activiti
es, which will absorb the mind so that the lower passions will not cause such a
distraction. We must always have some type of ruci or taste and, while the grhas
tas carry out their prescribed duties, they will be able to focus on Krishna s enj
oyment. If we follow the proper regulations, everything becomes enjoyable in Kri
shna s service.
There are many points in this controversial topic that people can easily take ou
t of context; however, they need to be addressed. I recently heard of a seminar
given by a very senior woman in our society who was married and who told the mot
hers that they should not enjoy sex life. Immediately I felt sad because this st
atement indicates some very serious spiritual, psychological, and physical confu
sion. Again we see this extreme categorization of sex as dirty or bad.
The Manu-samhita and other sastras explain some interesting factors involved in
producing a male child versus a female child. Srila Prabhupada also explains in
the Bhagavatam that if the sex energy of the woman is stronger, the probability
of conceiving a female child is greater. Conversely, if the sex energy of the ma
n is stronger, there is a greater chance of having a male child. We can clearly
see that the scriptures do address issues of stimulation and emotion. This conce
ption of sex as dirty indicates the presence of guilt or some other type of dysf
unctional mindset. A healthy perspective involves keeping Krishna in the center.
I was shocked because that statement came from a devotee who is one of the most
senior women in our movement in terms of service and length of time and she was
teaching this to other woman. It is a serious issue, which is also another way o
f dehumanizing and disempowering the women. It will create more unhealthy feelin
gs in women and prevent them from really supporting their husbands. They should
have a nice Krishna-centered relationship that involves teamship and support.
Although it is difficult as a sannyasi to address these issues, since I am a psy
chotherapist and very community minded, I am sensitive to these areas and am mor
e prone to discuss these topics than most. Actually many householders do not tal
k about sexuality and even priests do not talk so much amongst themselves about
celibacy. They just struggle and suffer alone but do not openly address their pr
oblems. Consequently it leaves an area of ambiguity, or when people do approach
the subject, they approach it in an unhealthy way. Then people will accept the N
ew Age mentality by moving to the other extreme which happened in the case of a
guru who fell down in Europe. He even began attacking Srila Prabhupada by callin
g celibacy an unhealthy practice. Although he influenced many hundreds and thous
ands of people who had some connection with him, this issue has not really been
sufficiently discussed.
I think we should discuss it to gain clarity. The scriptures, as well as Srila P
rabhupada, clearly say that we should not necessarily avoid or repress but we sh
ould honor Krishna s existence by offering Him everything. Then we need to constan
tly ask ourselves, Will Krishna accept this offering? If Krishna will accept it, w
e should offer it; otherwise, we should reject it.
For this reason, many Muslims in the world strongly patronize prostitution and p
ornography. In some of these countries such as Saudi-Arabia, the government does
not use regular civic laws but strictly governs only according to Sharia Law. P
arts of Nigeria are also trying to adopt these strict principles. In these place
s which adhere to heavy religious fundamentalism where women wear hoods and even
cover their eyes, the men are often the worst due to such artificial separation
. When they leave those countries, statistics have shown that many just wildly s
eek prostitution. In some of those countries, an illicit affair can result in de
ath. Consequently, the people develop such unhealthy views of sexuality and just
go wild when they leave their country.
Question: It seems that each devotee should have a confidential associate so tha
t they can discuss their unresolved lust issues. I feel that this is lacking in
our society, especially for myself in a woman s body, and it is difficult to find
someone who would totally understand.
Answer: Srila Rupa Gosvami explains in the Nectar of Instruction that devotees a
re supposed to reveal their minds. However, a partner or a confidential devotee
alone will not help you channel the energy in a better way because it is a matte
r of developing healthy relationships. By becoming more genuine, creative, lovin
g, compassionate, and selfless, a person will naturally have more ability to bal
ance their sexual energies. In any situation, if you can communicate in a health
y way, honor each other s existence, and value the other person, you will naturall
y focus less on your own body along with its pleasures and demands. For example,
another statistic in America suggests that 90% of people s thoughts revolve aroun
d themselves. When we live in this type of environment that lacks community, sel
flessness, or compassion, the focus then revolves around an individual s pleasures
, needs, and fulfillments, which ends in gross and subtle sex connections.
Question: Thank you for addressing this important and delicate subject matter. D
uring the last few days, I have been reviewing some of the child abuse cases in
our movement and it is so sad to see how this type of sexual repression led to s
o many of the abuses. It also seems that this type of repression reinforces this
lack of accountability and responsibility that we see in our young people, espe
cially in some of our own men. They tend to use this social philosophical unders
tanding that one should try to remain a celibate or a brahmacari as a way to shy
away from accountability or accepting a wife and living in a pleasing way. Cons
equently, this can lead to all types of perverted thoughts or behaviors. Since y
ou are one who speaks maturely, what are we going to do in our society to addres
s some of the young people who have this conception which is destroying the way
they behave with each other?
Answer: This is one of the reasons why I wrote Spiritual Warrior II: Transformin
g Lust into Love, which is my most popular book, and outside of Prabhupada s books
, it is one of the most popular books in ISKCON because people are trying to dea
l with these issues. We have completely run out of copies and have to reprint on
ce again. Out of all the books translated into different languages, this book wa
s the first in practically every country. We talked about celibacy, relationship
s, love between a man and a woman, and several other related issues, but from a
spiritual perspective. The proof of its popularity is that this book is being tr
anslated into nine different languages. The abuse of children and women in our m
ovement is extremely unfortunate. Even the abuse of power by leaders is sometime
s just perverted sex energy or sex frustration. In that position, they then try
to control everyone around them in an unhealthy and even dangerous way.
The amount of child abuse cases is just unbelievable. They are investigating ove
r 200 cases in a movement that emphasizes control of the senses, celibacy, regul
ation, and marriage. This phenomenon is symptomatic of something much more inten
se. Furthermore, keep in mind that our divorce rate in most countries is even hi
gher than the karmis who already have such high divorce rates.
Question: While attending the Vaisnava girl school, we watched the Mahabharata s
eries which showed the different etiquettes and dealings between people. One of
our teachers, a Prabhupada disciple, also explained to us that Kali-yuga came mo
re quickly because of the insult against Draupadi and women in general. It seems
important for both men and women to understand the value of women, the reasons
for protecting women and children, and the psychological make-up of both.
Answer: Yes. A prominent attribute of a leader is that he or she should have the
ability to protect those under their care. One of the most essential factors is
sarve sukhino bhavantu. This has concerned me to such an extent that I have req
uested all of my disciples to go the extra mile in terms of protecting children
and women, and to accept this as a part of their identity as my disciples. Peopl
e should feel happy and protected. One of a king s major duties is to ensure the p
rotection of the people so that they can live in a healthy way. Even the Bhagava
tam tells us that, when people abuse women, children, elders, brahmanas and cows
, their life spans will decrease and the civilization will experience difficulti
es.
At one point I said to some of the leaders, It is amazing that although we have s
o many powerful and intelligent leaders on our GBC board, many times we come tog
ether and make resolutions which are not so wonderful. After years of participat
ing on this board, I am convinced that it is due to a type of cloud or covering
which resulted from the failure to protect women, children, cows, elders, and br
ahmanas. As we make our decisions, we are trying to work through that cloud whic
h is sometimes hard to penetrate. Why is it that we have so many intelligent men
individually but collectively we sometimes make unhealthy decisions? Nevertheles
s, we also have the Prabhupada factor and sometimes wonderful arrangements will
happen in spite of us.
If a leader does not properly follow their duty to provide sufficient protection
, there will be a karmic fallout. The proof is in these 200 cases under investig
ation. Many of these people were in rather prominent positions and were even tea
chers who had constant exposure to these children. As a result, the movement wil
l have to struggle due to the karmic consequences. On another level, it also res
ulted from sex energy that was not properly understood or channeled and then tra
nsferred onto a child. This constantly happens in the secular world because ever
ything revolves around genitality and even a parent has a greater tendency to be
sexually attracted to their child.
Question: As you mentioned, some devotees feel that sex should not be enjoyed an
d I have also heard this conception from many devotees within ISKCON. How can we
help to change that mentality?
Answer: When we take prasadam or clean the temple, we should enjoy cleaning the
temple for Krishna or honoring Krishna s remnants. Similarly, we should perform al
l our activities in this spirit, as an offering to Krishna for His pleasure. The
n we would not even consider whether or not to bring our mind, emotions, and int
elligence into a situation. We should think intelligently how to wash the pots v
ery nicely. One major samskara is meant to prepare people before entering into s
ex life so that they can focus more on devotion. It will increase their apprecia
tion of each other as servants of Krishna. We have all of these samskaras in the
scriptures but somehow we miss them. Even in Vedic times, people would announce
their plans to procreate in order to get blessings from the guru, the brahmanas
, and sages. If procreation is dirty or nasty, why did they have these samskaras
or approach the sadhus for blessings? The fact that people share and preach the
se conceptions can create tremendous dysfunctional moods which swing from one ex
treme to the other. It is very dangerous. I do not understand all of this myself
, nor am I above all of it, but I am just trying to share some points as we disc
uss these issues as a family.
Question: Discussions on this subject matter need to continue because, as you al
ready said, so much is being repressed. I would like to consider the fact that t
his is a process of self-realization because we often only view the self as self
ish. Actually there are many aspects of the self that need to be understood and
appreciated. When we first came in contact with Krishna consciousness, we surren
dered the self to the process. We are in contact with the self, but the external
expectations often disconnect us from the self. There is a pleasure in that sur
render but when the expectations come externally and are superimposed on the sel
f, it seems to form this block that also causes so much repression and difficult
y, obscuring the actual process. Therefore, it seems that simply discussing thes
e issues will prove to be so valuable. Perhaps we can look at that overemphasis
on selfishness from a different angle.
Answer: The way you explained this point is very nice. The real self is very sac
red and is not to be dismissed or denied. For this reason, we have this principl
e of niyamagraha, meaning that we have to be careful not to minimize the rules a
nd regulations or become overly attached them. It will cause us to forget the es
sence. Then in time the society will revolve more and more around rules and laws
that we have to impose because we are not bringing out the natural sweetness an
d growth in the individual devotees. Due to this internal stagnation, we will ne
ed to impose more external rules to enforce behaviors that should be a natural o
r spontaneous part of growth.
For instance, if the king cannot somehow convince his citizens to follow a healt
hier way of life on their own accord, he will need to impose more heavy rules to
force them to follow. Although they will follow under the threat of chastisemen
t, it will not bring out the best in a person. Some people used to feel discoura
ged after noticing that the GBC meetings end with just more and more rules, espe
cially in the last five to ten years. We need to examine the reason behind this
need for so many rules. Instead of focusing on rules, the devotees may need to d
evelop a deeper understanding so that they will just naturally do the necessary.
We need to have more guidelines to move towards the essence. The rules will cau
se people to act out of fear of chastisement but they will begin to forget the i
mportance of healthy relationships.
A parent can force a child to act out of fear but it is better for the child to
act properly out of knowledge. Then the child will not just act out of fear of a
whipping but he or she will genuinely want to please the parents and live in a
wholesome way. A need for endless rules indicates that the leaders have not real
ly touched the people s psyche in a healthy way; therefore, they impose rules to f
orce people to act in certain ways. Rules are necessary to provide guidelines bu
t too many laws signal an unhealthy civilization or environment and an uncontrol
lable situation. The government is currently imposing more and more laws or stip
ulations due to the terrorism and is even able to take away certain civic rights
. This indicates a situation that is somewhat out of control.
Question: I would also like to thank you for breaking open this topic. In relati
onship to this discussion on rules, the Bhagavad-gita says that in the beginning
of devotional service one may not be able to fully discharge all of the rules,
but if one is not resentful of the principles and works sincerely without consid
eration of defeat or hopelessness, he will surely reach the goal. This statement
has given me so much shelter over the years. We do not disregard the rules but
we honestly admit our weaknesses in our ability to follow them.
When I travel to different devotional communities, I always feel so fortunate to
have my home at Gita Nagari because I feel that we have a very healthy atmosphe
re of love and affection among the devotees in spite of some of the faults. We h
ave more older ladies and younger men, which helps create this motherly affectio
n between the devotees. In some Indian communities that have a healthy balance i
n terms of sexuality, I have seen a constant expression of affection between mot
her and son. We also see how the mothers or elderly gopis just smothered Krishna
with affection even up to the age of twelve. This natural expression of affecti
on seems to create a nice balance.
Answer: We as leaders are improving and have learned quite a bit from past failu
res and successes. Although we were trying in the early years, we sometimes miss
ed this important aspect of childrearing which is why some of our children have
issues with the society. At very critical periods in their lives when they reall
y needed that type of affection, many in general did not receive it from anyone.
They were simply put in the asrama and then often taught to think of the mother
as maya. Then the child, maybe a little boy in the brahmacari-asrama, goes home
and simply thinks, Matajis are all maya. Yes, this is very dangerous. Such a mind
set is not only offensive but can distract from the healthy nurturing that a chi
ld categorically needs.
However, as we discuss and read with more scrutiny, we can all try to bring thes
e higher principles into our lives. Srila Haridasa is giving them to us very cle
arly. We should accept what is favorable and reject what is unfavorable while ca
refully avoiding this mentality of possessiveness. However, he in no way says th
at we should avoid relationships, attractions, or associations. We just need to
relinquish possessiveness, which revolves around our own satisfaction, pleasures
and bodily demands, and puts Krishna in the background.
If we bring Krishna into the center, even the type of asrama will not hinder one s
advancement. In the case of Ramanujacarya, he even favored one of his household
er couples over the sannyasis because he found them to be more renounced and ded
icated to keeping Krishna in the center. We are not really into renunciation, un
healthy attachments, or avoidance but we want to develop a mood of simplicity ac
cording to our situation. Each individual is to make the decision. For most, the
grhasta-asrama is necessary and the idea is to keep Krishna in the foremost pos
ition.
Chapter 15
In this final chapter, Srila Haridasa describes the end result of the chanting w
hich is actually the revitalization of the beginning because it fully involves u
s in our original svarupa. The acaryas do not always discuss the confidential to
pics found in this final chapter because of the counterfeits. They do not always
make such teachings so available to the general public or even to the religioni
sts because such people may misunderstand this confidential knowledge. Without t
he proper sukrti and sraddha, this knowledge will not only confuse a person, but
will also cause them to commit offenses that will hurt their progress in spirit
ual life.
Prabhupada s Warnings
Srila Prabhupada has cautioned us many times against the different mentalities t
hat hinder devotional service. He warned us about the cheating materialists and
the atheists because they have an issue with God and hate Him. They do not want
to hear or think about Him or associate with those who worship Him. They not onl
y want to defame Him but they want to try to take His post. Prabhupada also warn
ed us about the voidists and impersonalists who want to enjoy the sakti, the sid
dhis, and the opulences of the Lord without understanding His position as the or
iginator or the saktiman. He warned us against the smarta-brahmanas who adhere t
o the rule of law without understanding the law and enter into the practices wit
hout always embracing them in the proper way. They often focus more on their own
fame, distinction, and adoration than on the glorification of Krishna while vie
wing Krishna consciousness in a myopic way.
Lastly, Srila Prabhupada emphatically warned us against the sahajiyas who are co
unterfeits although they resemble the authentic practitioners because they deal
with the most confidential aspects of the theology. Due to this close resemblanc
e, the sahajiyas are often more dangerous because people may not approach them w
ith their full sense of discrimination; therefore, they will accept these counte
rfeits as genuine with greater ease. An obvious deviation that strays from the p
roper external practices is much easier to detect.
The Bhajana of Confidential Worship
This last section introduces the whole area of mystery and adventure that is an
integral part of Krishna consciousness. Haridasa Thakura sets the stage by discu
ssing the different saktis of the Lord and then addresses the position of the ji
vas in the material world who have undergone this long, unfortunate journey in d
ifferent material bodies. He shows how the holy name rescues the conditioned sou
ls in this age of Kali and how they should approach the name so that it can carr
y them into deeper states of spiritual absorption.
Once again Srila Haridasa is filled with ecstasy and prema while speaking on the
se confidential topics, and is allowing Lord Caitanya to use him in such an inti
mate way although he feels extremely unqualified. His body is actually experienc
ing the amazing symptoms that he alludes to in this last section. The sentiments
and emotions of love that Srila Haridasa feels in his association with Lord Cai
tanya are manifesting through the physical body. He calls this section The Bhaja
na of Confidential Worship because there are always deeper confidential aspects
of all bona fide systems. Even confidential spirituality has a confidential aspe
ct because bhakti itself is confidential. It is not secretive but deep because i
t gives more intimate aspects of the nature and the eternal identity of the soul
which also contains divine esoteric connections and understandings.
Lord Caitanya starts this chapter by saying:
O Haridasa! Simply on the strength of your wonderful devotion, you are conversant
with all knowledge. All the Vedic philosophical conclusions about the topics of
the Absolute Godhead, the jiva, maya, the pure name of the Lord, namabhasa, and
namaparadha are revealed in your speech. It is therefore rightly said of you th
at the Vedas gleefully prance upon your tongue. Lord Caitanya desired that the pe
rcepts of namarasa, the topmost spiritual science of the mellows of the holy nam
e, be revealed through the mouth of Srila Haridasa; and so the Lord spoke in tha
t way.
Srila Haridasa replied, The Vedas proclaim rasa, or transcendental mellow, to be
of the same spiritual substance as the Supreme Absolute Truth and the realm of p
ure transcendence. Worldly poets dabble in a rasa that is totally mundane; factu
ally theirs is not rasa, but a perversion of it.
Even literature and poetry dabbles in this realm of loving relationships, advent
ures, union, and separation but Haridasa Thakura calls all of this mundane. We s
imply view it as a reflection or glimpse into something much higher. However, it
allows us to see the window through which we can begin to understand the eterna
l reality until one day we can fully participate in the highest exchanges of lov
e which do not impose any limitations on the soul.
The Categories of Souls
Srila Haridasa describes the two categories of souls, the nitya-baddha and the n
itya-mukta. The nitya-mukta jivas are eternally liberated and the nitya-baddha j
ivas are eternally conditioned. The exact time when the nitya-baddha jivas fell
under the control of the mahat-tattva or the modes of material nature is incalcu
lable; therefore, the scriptures refer to their conditioned state as eternal. Th
e nitya-baddhas can also be divided into different categories because although t
hey are incarcerated, their freedom is accessible.
He refers to the different conditioned souls as the extroverted jivas and the in
trospective jivas. The extroverted jivas simply run after the illusions, and in
some cases, they even hate and envy God. Their position is comparable to a priso
ner who has been placed under confinement for rectification, but since he does n
ot make any adjustments, he must continue as a prisoner year after year. In the
case of the jivas, they remain imprisoned eternally. On the other hand, there ar
e always some prisoners who understand their predicament and who want to reclaim
their freedom by enthusiastically doing whatever is necessary to end their peri
od of confinement.
The introspective jivas are divided into two more categories. One type pursues l
iberation but void of spiritual variegatedness and spiritual associations, which
keeps them entrapped in the idea of jnana and karma. Although they are pursuing
paths of escape, they are limited in their understanding of the ultimate experi
ence. Yoga, jnana, and siddhic powers are beyond the normal scheme of the materi
al realm but they can only reach a certain level of transcendence. The nitya-bad
dha jiva who just begins to wake up is enthralled by these practices. For instan
ce, when a person first wakes up in the morning, they may be somewhat dull or no
t fully cognizant but they still begin their daily activities. However, those fo
rtunate nitya-baddhas who have sufficient faith, credits, and pure associations
reach the highest goal and experience the greatest unfoldments of rasa. Srila Ha
ridasa tells us how to approach the holy name so that, as we begin to unfold in
the introspective life, we can approach the level of the nitya-muktas.
The Holy Name is the Bud of the Flower of Rasa
Srila Haridasa continues:
The holy name of Lord Krishna is the bud of the flower of rasa. Rasa is the esse
nce of pure transcendence, and this rasa, by the grace of Krishna, is propagated
in the material world in the form of His holy name...When this flower comes int
o full bloom, it manifests the eternal and confidential pastimes of Lord Krishna
known as the asta-kaliya-lila, or the eight three-hourly pastimes. And although
this manifestation is transcendental, it still appears to the devotee within th
e material world.
These pastimes eternally go on in the spiritual world, and not only does the pot
ency of the holy name connect a devotee with this eternal realm, through proper
association and sadhana the devotee can begin to identify and prepare for their
eternal association in these amazing pastimes even while in the material world.
For example, when a person plans to take a vacation or visit their family in the
near future, they continue with their daily duties while simultaneously meditat
ing on their plans and on the environment that they intend to visit. Gradually t
he person is coming closer to the actual experience and associations. In that th
inking process, the person will also begin to consider what is necessary to ensu
re an expedient connection with that environment and those associations.
While we serve Sri Sri Radha-Damodara in this environment, our service is now mo
re of a mental culture or lila-smarana, but such reflections will gradually acti
vate the reality. If a person anxiously wants to enter into a specific environme
nt, they will not simply wait for it to naturally manifest but will meditate on
the experience in order to make it a reality. Then the person is already almost
experiencing the environment due to their full absorption in the anticipation. T
his is even more true of the spiritual realm because the physical is gross and t
he mental is more subtle, which means that the mental is closer to the reality t
han the physical world. As we increasingly meditate on the reality, it will not
just remain conceptual but we will actually begin to uncover the reality.
Always Think of Krishna
For this reason, Krishna tells us to always think of Him:
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah
Engage your mind always in thinking of Me, become My devotee, offer obeisances t
o Me and worship Me. Being completely absorbed in Me, surely you will come to Me
.
Bhagavad-gita, 9.34
He tells us in the twelfth chapter to always think of Him, but if we cannot main
tain that constant state of remembrance, He then tells us to follow the process
of sadhana-bhakti. If we cannot even follow this properly, He gives us another a
lternative. However, He first emphasizes to always think of Him in the mood of p
ure receptivity and anticipation. When we genuinely think of Krishna, our other
problems become insignificant. The many distractions no longer bother us with th
e same intensity than when the activities of the prison fully capture our minds.
When the nitya-baddha increasingly focuses on the activities of freedom, he or
she is becoming rehabilitated and rejuvenated.
A prisoner who has spent endless years in the prison may almost forget their ide
ntity or the nature of the world beyond the prison walls, but as their date of p
arole approaches, their thoughts of the outside world increase as well as their
future plans until their release turns into a tangible reality. We are informed
that, without this proper mentality and sufficient preparation, we will not have
the qualifications to genuinely enter into such an environment.
We Should Not Avoid These Topics
Although Bhaktivinoda Thakura does write about these topics, Srila Bhaktisiddhan
ta and Srila Prabhupada purposely did not give much attention to lila-smarana or
to discovering one s original svarupa. Srila Prabhupada includes these topics thr
oughout his books, but has not given much specific clarification or identificati
on because of the counterfeits who try to enter into such realms without permiss
ion or blessings.
However, it is not that we should just avoid such topics altogether. At the begi
nning of every Srimad-Bhagavatam class, we actually chant Jaya Radha-Madhava whi
ch includes the most intimate exchanges between the Divine Couple. And every mor
ning we water tulasi who is a very confidential servant of Krishna. If we look a
t any picture here of Radha and Krishna, we will see intimate expressions of ete
rnal romance. It is practically an offense to place Radha and Krishna at a dista
nce from each other and this would disturb any mature devotee.
Ultimately all the jivas are searching for deeper loving connections and all adv
anced theologians are gradually understanding that the goal culminates in the hi
ghest expressions of love. Love is not just expressed through rules and regulati
ons or through institutionalization but it is expressed through sambandha or sel
fless relationships. The highest expression of spirituality is union with the Go
dhead. We do not refer to union from an impersonal conception in which the energ
ies connect but we understand union to mean selfless, pure service and animated,
loving exchanges.
Rasa and the Bhavas
Srila Haridasa then describes rasa and the bhavas. Thus one reaches a state of pe
rfection known as sthayi-bhava, or permanent emotion, which is also called rati.
Four bhavas combine to transform rati to rasa (Harinama Cintamani, 102). Initial
ly the emotions fluctuate since they first appear as shadow ecstasies but later
they stabilize as one s own identity. That ongoing ecstasy or mellow is called sth
ayi-bhava or rati, which combines to form rasa. The elements that stimulate the
sentiments and excite the bhava are Krishna s name, form, pastimes, and parapherna
lia. Anubhava or the physical expression of permanent emotions is later transfor
med into sattvika-bhava as they become more intense. We are moving from the back
ground of rati to the actual emotions and objects of stimulation that enhance an
d bring out these emotions such as Krishna s beauty and qualities. Then we see the
physical expressions of the amazing symptoms that the jiva experiences.
Rasa is like a machine. Rati, or permanent emotion, is the axle of this machine.
Once the machine starts moving by the combined energy of the four bhavas, the p
ermanent emotion or sthayi-bhava is converted into rasa. The devotee, who is the
asraya (a shelter or container of ecstatic love for Krishna), becomes the enjoy
er of that rasa. And the rasa mentioned here is the essence of everything, and i
s the highest goal for the jiva. The Vedas expound four goals: dharma, artha, ka
ma, and moksa (religious principles, economic development, regulated sense enjoy
ment, and liberation). But beyond these goals of the Vedas, the actual acme of a
ll perfection is rasa. Fully realized and perfected beings are entitled to taste
that rasa. Amongst the introspective jivas, he who is attracted to pure devotio
nal service is the most evolved. The jiva takes up the path of bhakti only after
he has accrued sufficient sukrti (piety) from previous births.
The sukrti accumulates from different lifetimes, and when the jiva accrues a suf
ficient amount, he or she has the opportunity to connect with this deeper aspect
of rasa.
By the grace of the spiritual master, he is initiated into the chanting of the H
are Krishna maha-mantra the holy names of the Divine Couple. Although in the begin
ning this jiva has sraddha, his desire for material success poses an obstacle on
his path of progress. The spiritual master graces him with a disciplinary proce
ss suitable for overcoming this obstacle; thus he gains spiritual strength from
chanting. Chanting on tulasi beads and meditating on a fixed number of holy name
s daily is the best form of worship, and will surely lead to success.
The advantage of performing kirtana, or audibly chanting the maha-mantra on the
beads, is that three kinds of devotional service hearing, chanting and remembering a
re accomplished simultaneously... Chanting automatically manifests the other asp
ects of devotional service, e.g. pada-sevanam, dasyam, sakhyam, atma-nivedanam,
and so on. With full faith that the holy name and the person Krishna are one and
the same, and discarding the namaparadhas, one should chant in a lonely place w
ith deep concentration.
The introspective jiva is divided into three categories: kanistha, madhyama, and
uttama (neophyte, intermediate and advanced). The introspective neophyte reject
s demigod worship and worships only Krishna, though with certain material motiva
tions.
Although the kanistha devotee actually wants to connect with the adi-purusa or t
he Supreme Personality of Godhead and reject demigod worship, he or she has not
yet reached a totally selfless platform of service. The devotee still lacks deep
faith, but due to the presence of all the aspects of devotional service, it is
just a matter of igniting the pure bhakti through the eternal associates of Kris
hna and those who have reached the platform of purity. Through the association o
f the nitya-siddhas, this little flame begins to grow. Although some devotees ar
e in the neophyte stage, if they are rightly situated they will mature into the
full appreciation of the rasa.
The Order of Discipline
The order of discipline or sadhana-krama is as follows: The introspective devote
e must at first discard all the ten offenses and simply meditate on the holy nam
e, trying to chant constantly. He should distinctly pronounce the holy name and
meditate upon the transcendental sound vibration. When his chanting is clear, st
eady and blissful he should try and meditate on the Syamasundara form of the Lor
d. With chanting beads in hand, his chanting and meditation should seek out the
transcendental form of the holy name. He will indeed see with spiritual vision t
he real meaning the name represents. Another method he may employ to see this fo
rm is to sit in front of the Deities, drink the beautiful form of the Lord with
his eyes and meditate upon the holy name.
First the introspective devotee chants the holy name while avoiding the ten offe
nses and then he desperately seeks out the form of Lord Syamasundara. He underst
ands that the Lord s darsana is available and is the ultimate perfection of all of
his senses. The devotee then realizes how the holy name is the key that opens t
he door. For instance, if the resident of a house sends you their key, when you
go to the door, you will be able to open it and prepare yourself for their assoc
iation. Similarly, the holy name is the key that opens the door to the spiritual
world, and by taking shelter of this key, we are now preparing ourselves to con
tact that eternally stimulating and blissful association.
Another method he may employ to see this form is to sit in front of the Deities,
drink the beautiful form of the Lord with his eyes and meditate upon the holy na
me (Harinama Cintamani, 105). The holy name is the key, which includes all the ot
her nine activities of devotional service and helps us embrace them fully. The c
hanter rides with the holy name and then seeks out the Lord who appears as the a
rca-vigraha in order to make Himself more available to us. He comes to remind us
that His association is for us and that we are meant for Him. We come before Sr
i-Sri Radha-Damodara to chant or present Them with offerings, and in many cases,
our whole schedule revolves around Their service. Through this meditation, we a
re preparing ourselves to serve eternally without the barriers that constantly i
nterfere with the love. In your own way, reflect on the importance of Deity serv
ice and the importance of the Deities darsana. Many spiritualists do not give the
Deity to their particular congregations because it is not a part of their commi
ssion. For this reason, great souls such as Mohammed and Buddha did not offer th
e Deity.
Although a jiva may fall into the introspective category, if they do not have su
fficient sukrti, they will not have so much interest in the Deity nor will they
have the qualifications. Instead they will pursue the four goals of material lif
e, which include dharma, artha, kama, and moksa. They will approach God for thei
r daily bread and for promotion to the heavenly planets in order to increase the
ir material sense gratification. They will engage in processes that teach how to
pursue these goals because they will not be ready for the most confidential kno
wledge until they have attained these temporary goals, sometimes hundreds and th
ousands of times. Then the soul will finally cry out and say, I want more!
For example, sometimes a poverty stricken person may have to experience wealth f
or quite awhile before they finally have enough of living in mansions and travel
ing around the world with fame and opulence. Many times, unless a person has tha
t experience, he or she will intensely desire to travel, own a yacht, live in a
mansion, or have a private summer house. After obtaining all of these fortunes,
some people eventually begin to acknowledge the futility of these temporary opul
ences. Another person may spend lifetimes in the heavenly kingdoms and expend al
l of their pious credits, but hopefully at that point they will have a chance to
come in contact with the pure agents of the Lord who have the commission to tak
e conditioned souls back to Godhead. Those who have that particular responsibili
ty are rare envoys sent directly by the Lord.
The Name and Qualities of Krishna Will Merge
As Srila Haridasa shares this introduction into this confidential worship, we ca
n understand why Srila Prabhupada warned us about the counterfeits and those who
meddle in these topics without permission or blessings.
Another method he may employ to see this form is to sit in front of the Deities,
drink the beautiful form of the Lord with his eyes and meditate upon the holy n
ame. Even after reaching the stage where the holy name and the form of the Lord
become one, he must try to remember the transcendental qualities of Lord Krishna
. The holy name and the qualities of Krishna must merge through constant chantin
g.
This is real oneness. At this point, the devotee begins to see Krishna s nama, rup
a, guna, and lila as the same. The sound of the holy name or the key is now conn
ecting with the source or with the owner of the key. The owner or Krishna has se
nt the key to the devotee who, in a state of desperation and destitution, is try
ing to return to his or her original home. Therefore, Krishna sends out His repr
esentative with the key so that he can guide the destitute devotee. When the dev
otee gets the key, the representative of Krishna can continue to guide him until
he unlocks the door and joins the Lord. These eternal ambassadors have been sen
t with the knowledge, which means that they can give us the key.
Although we may receive this key, we have to hold onto it and open the door ours
elves. It is not their duty to open up the door for us and push us through, but
after giving us the key, we must each make our own endeavor to push open the doo
r. These representatives give us a key with our own names on it according to tim
e, place and circumstance, and they then guide us in the proper direction. As we
engage in our own battles of Kuruksetra, we have the key and the directions to
contact the residents so that their realm of divine romance can eternally captiv
ate us.
Meditate on the Lord s Pastimes
Next, he goes on to practice the remembrance of Krishna s pastimes; generally, thes
e will be pastimes that facilitate meditation upon the holy name (Harinama Cintam
ani, 106). First the devotee receives the key or the holy name and then he or sh
e tries to avoid the namaparadhas. Then the aspirant begins to understand that K
rishna and His Name are identical and he begins to meditate on the form of Lord
Syamasundara in a suitable way. Now the devotee begins to meditate on the Lord s p
astimes which capture the mind and allow him or her to anticipate the associatio
n of the Lord. Later this meditation develops into deeper reflections on the con
fidential activities in the Lord s particular realm.
Asta-kaliya-lila smarana is also known as svarsiki worship. In this stage of bha
jana, Lord Krishna manifests Himself according to the time and place of the past
ime being meditated upon. Now the devotee realizes the full grace of his spiritu
al master, who, in his eternal spiritual form (siddha-svarupa), guides the disci
ple to a sakhi or gopi, who in turn introduces him into the pastimes of the Lord
. Of all the gopis Srimati Radharani, the daughter of King Vrsabhanu, is the acm
e of excellence...It is therefore essential that the rasika devotee enrolls in H
er yutha or group. Service to Lord Krishna in Vraja is impossible without first
taking shelter of the vraja-gopis. One should enter Srimati Radharani s camp and s
erve directly under Lalita Devi.
We understand that most of our acaryas are connected with madhurya-rasa, which c
reates a bias. As Srila Haridasa ends this section, he basically talks only abou
t madhurya-rasa. Although there are many souls who are eternally situated in oth
er rasas, these acaryas may not have so much of an interest because the mellow o
r flavor is different. There are similarities between a devotee who is preparing
to enter into sakhya and a devotee who will enter into vatsalya, but here Srila
Haridasa focuses on madhurya. The spiritual master guides the devotee and ultim
ately introduces them into their ultimate nama, rupa, guna, and lila. We are mai
nly being trained under Lord Caitanya in the bhava of Srimati Radharani so this
mellow will naturally be more dominant in our lives than the other mellows such
as the eternal servant, friend, or parent.
Eleven Transcendental Sentiments
The devotee who is naturally inclined to cultivate the conjugal rasa must accept
the superior guidance of a vraja-gopi. The jiva is not entitled to serve Krishn
a in conjugal mellow as a male. Pure devotional service to Lord Krishna at its b
est is possible only in the form of a vraja-gopi. One can become a vraja-gopi wh
en eleven transcendental sentiments adorn the heart.
Srila Haridasa gives a category of eleven and then of five. These first eleven a
re the particular sentiments that are a part of the identity of the jiva who wil
l eternally serve in the conjugal rasa. These sentiments will be revealed throug
h the heart and through the spiritual master to the introspective jiva who is re
ady to fully experience their original identity.
They are: 1) sambandha (relationship), 2) bayasa (age), 3) nama (name), 4) rupa
(form), 5) yutha-pravesa (entrance into a group), 6) vesa (attire), 7) ajna (per
mission), 8) basa-sthana (place of residence), 9) seva (service), 10) parakastha
(excellence), 11) palya-dasi-bhava (the mood of a kept maidservant of Krishna).
These eleven sentiments are the first characteristics that the jiva will associa
te with before entering into the conjugal rasa. Although we are trying to look a
t these topics, we are praying for the ability to one day fully understand.
While cultivating these eleven gopi sentiments, five stages of consciousness dev
elop. They are 1) sravana-dasa (the stage of hearing), 2) varana-dasa (the stage
of acceptance), 3) smarana-dasa (the stage of remembering), 4) apana-dasa (stag
e of application), and 5) sampatti-dasa (stage of inheritance).
The introspective jiva who has the key and who is taking advice from the guide i
s now gaining information about his eleven characteristics associated with the s
oul. The jiva is beginning to reflect more on the past and present instructions
from guru and sastra, and to accept and gradually inherit this kingdom.
Our Spiritual Identity
So that he may fully understand them, the sadhaka is shown his siddha-deha or spi
ritual identity, viz. his spiritual name, form, qualities, service and so on (Har
inama Cintamani, 109). This means that the devotee is still in the material body
, but although he does not have full possession of the experience, he realizes h
is original form in the spiritual world.
The spiritual master also discloses to the disciple who his parents are in the s
adhaka s manjari-identity, which house she was born in, who her husband is, and so
on. At this point, the disciple must spurn all Vedic religious pursuits and sim
ply be a fully surrendered maidservant of Srimati Radharani, the camp leader.
In other words, the disciple has been involved in the duties of vaidhi-bhakti bu
t now he or she is coming to the point of raganuga-bhakti. The disciple who expe
rtly follows the tenets of religiosity and spirituality does not throw them away
in the end but he or she becomes that. There is no longer any need for strict r
egimentation or rules and regulations because the disciple has taken the key and
is opening up the door. All the guidelines, which the practitioner observed in
the process of following the map to the door, no longer have any significance. T
he disciple feels grateful and appreciative, and now puts the key in the door in
order to become fully a part of the eternal experience.
The counterfeits want to abandon the map and the guidelines before they even rea
ch the house. When the counterfeits hear about the incredible possibilities in t
he spiritual world, they try to claim their entrance into the house without the
key or without the proper guidance. Prabhupada has given us these warnings becau
se they can create tremendous disturbances. It explains why this type of knowled
ge is not made available for such people. There must be the guide who gives the
key and also the necessary assistance.
It is interesting that, when the spiritual master reveals the siddha-deha, it is
not so categorical. Bhaktivinoda Thakura explains this in his other writings. F
or instance, if someone wants to give you a suit, first they study you, understa
nd your basic needs, and then offer you the most appropriate outfit. The suit th
at the tailor offers you may not fit your exact dimensions and tastes or it may
fit perfectly.
Similarly, the spiritual master is offering an eternal identity that is also adj
ustable according to the basic appetites, desires, and aspirations of the discip
le. Although the suit may fit, the person may still want to make some adjustment
s on the pants or the buttons. Sometimes the spiritual master may give the disci
ple the perfect suit, but in other cases, the suit may not be eternally suitable
for a specific devotee. In such a case, there is room for discussion and furthe
r arrangements between the guru and the disciple.
Sometimes people might misunderstand this conception by thinking that, when the
guru gives the eternal svarupa to the disciple, he has made the final decision.
As the guru has a vision to see or the adhikari; that is, the ability to give su
ch, then that is final. This is normally final but not necessarily in every case
. Sometimes the guru gives the suit but there is still bona fide room for sugges
tions and amendments according to what the guru has made available for you to ho
nor.
In so many ways, the souls maintain their individuality and their ability to ser
ve Krishna according to their eternal taste. They still have some ability to cha
nge. In some rare cases, a living entity is given an identity and then for some
sweet reason he is taken out of a particular camp or rasa and brought to another
. For example, if two teams are playing a game of sports, one captain may want t
o recruit a member from the other team onto his own team. Sometimes there are ce
rtain adjustments and alterations. Such adjustments can also happen in the spiri
tual realm. Although we permanently reclaim our identity, adjustments are certai
nly possible. In our line, we have stories that explain this phenomenon.
We do have an eternal identity, name, and service but there may be times when we
join different camps such as Lalita s camp, Vishaka s camp, or even Candravali s camp
. There are those who are always for Krishna, those who are sometimes for Krishn
a and Radha, and those who are always for Radha. There is such sweetness in thes
e different groups of sakhis alone. We will also find a similar type of alignmen
t and rediscovery if we discuss the line of Balarama or the line of Nityananda,
but we are discussing the line in connection with Radharani. As we focus on the
key to the door, we can see that the spiritual sciences are quite awesome and ve
ry wonderful.
The Flames of Rasa Burn
Srila Haridasa discusses the transition from smarana-dasa to apana-dasa. External
ly, the devotee engages himself fully in chanting the holy name and leads a simp
le renounced life. Internally, he keeps the splendorous flames of rasa burning w
ith pure intensity all the time (Harinama Cintamani, 111). The devotee is still i
n the body but the flame of rasa is simply growing. This path of worship or bhaja
na is the simplest; but if the purity of the bhajana is in any way disfigured by
a tinge of the contaminated desires for recognition, distinction, or reverence,
then the sadhaka is thrown off the path of vrajasadhana, or bhajana in the mood
of Vraja (Harinama Cintamani, 111). The process is simple. We have the key, the
map, and the guidance, but if aparadhas begin to surface along with too much att
achment to distinction or reverence, they will distract us from the goal.
Five Levels of Development in Smarana-dasa
Then he moves to apana-dasa through raganuga-sadhana. There are five levels of de
velopment in smarana-dasa. Initially, his remembrance will not be steady; this l
evel is called smarana. Sometimes he remembers the sentiments, his position, and
his service, but at other times he forgets. But by steady practice of smarana,
gradually he reaches permanency of remembrance; this state is known as dharana (H
arinama Cintamani, 112-113). In the beginning stages, remembrance may not be eas
y, but as the devotee receives help and connects more with the internal environm
ent, the remembrance becomes a more established reality.
Apana-dasa Stage
In the apana-dasa stage, identification with the psycho-physical body is reduced
to insignificance, and his spiritual identity becomes predominant (Harinama Cinta
mani, 113). In the deeper stage, one has two identities but the physical identit
y is almost a part of the past. They are now absorbing themselves much more in t
heir eternal identity in relation to Krishna. At this point, the psycho-physical
activities of the body seem almost machinelike moving just as a puppet moves. The
y no longer identify with the temporary body. Although they take care of the bod
y out of duty, they have begun to identify more with their internal meditations.
Such meditations then turn into deeper experiences than those associated with t
he physical body. They are to continue interacting in their environment as norma
l without announcing or sharing so much of their realizations although they are
beginning to experience these wonderful loving associations.
Remain in Close Connection to Your Guide
Prema refuses to enter the heart of one who does not keep the company of pure dev
otees. The jiva s decision to accept either good or bad association has a powerful
and lasting influence on his destiny (Harinama Cintamani, 114). It is simple. On
ce you get the map, if you do not keep following it and stay in tune with your g
uide, you can even reach the state of bhava but then become stagnant for another
lifetime. There are three essential traits that must be cultivated to obtain suc
cess in chanting: saintly association, isolation from the disturbances of mundan
e life, and determined, confident enthusiasm (Harinama Cintamani, 114). While a d
evotee progresses on this path, he or she must act with caution so that mundane
distractions will not overwhelm him or her. Furthermore a devotee must maintain
a close connection with the guide in order to get the mercy and remain confident
with enthusiasm.
The Devotee is Quickly Approaching the Door
Srila Haridasa continued, O Lord, kindly shower upon me Your causeless mercy (aha
ituki-krpa). I pray that You grant me entry into the realm of bhakti-rasa. Saying
this, Srila Haridasa fell unconscious in loving ecstasy, fully self-surrendered
at the Lord s lotus feet...By saying this, Srila Haridasa implied that he was spi
ritually unaccomplished and therefore had no hope for the kind of mercy Lord Kri
shna bestows upon His pure devotees.
Even though we are hearing these confidential topics, Srila Haridasa is letting
us know that we should feel unqualified but long for such with a great deal of e
nthusiasm.
Hearing this, Lord Caitanya was moved by divine loving emotions. He lifted Srila
Haridasa up and embraced him. The Lord then spoke in confidence to him. O Harida
sa! Listen attentively to what I have to say. The truth about the holy name will
be hidden by mischievous rascals who will create a dark shroud of ignorance ove
r the entire world. At that time, these excellent and unrivaled instructions of
yours about chanting in the association of saintly persons shall be understood o
nly by a remaining handful of devotees.
Lord Caitanya is mainly referring to the counterfeits or the sahajiyas who will
hear parts of this message but are not ready to pay the dues or work on themselv
es sufficiently. They want to break into the house without the key, without guid
ance, and without an invitation.
The jiva is blessed with pure bhakti only on the strength of his sukrti, or piety
and faith. Not everyone is entitled to have such devotion (Harinama Cintamani, 1
16). Although everyone has the opportunity to embrace the holy name in this age,
without proper faith and credits one will not receive the key.
In order to intensify their devotion, I have descended and propagated the chanti
ng of the holy name as the religion for this age. The chanting of the maha-mantr
a: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama Hare Rama,
Rama Rama Hare Hare is factually the jiva s inherent and eternal religion...Whoeve
r tastes it is truly fortunate and is blessed by Krishna. He is a great soul and
always blissfully serves Lord Krishna in spontaneous loving devotion. I am a fa
llen soul; I clasp his feet and humbly pray that the remnants of nectar should b
e distributed profusely, thus spreading the divine bliss to everyone. Thus ends
Sri Harinama Cintamani.
Our Ultimate Destination
In this last chapter, Srila Haridasa talks about the ultimate destination that w
e can reach through the chanting of the holy name. Actually he ends with the beg
inning since the chanting will open up all kind of mysteries and adventures that
the jivas can access after they become free of their insanity. Our real life ac
tually begins to unfold in our eternal residence with the Divine Couple. All the
loneliness, setbacks, anxieties, challenges, disappointments, and lack of faith
associated with the duality will disappear into the past as one feels increasin
g excitement in the association of the spiritual realm. We will then realize tha
t all of the struggles and difficulties that we encountered on the path to our e
ternal residence were fully worth the endeavor.
While we were undergoing the challenges, they often seemed overwhelming, but aft
er using the key to enter into our eternal residence, we will simply be overwhel
med by the animated experiences that eternally unfold. This small glimpse should
help us appreciate the potency of the holy name, which is identical to the qual
ities and pastimes of the Lord. As we meditate on the name and the Deity form of
the Lord, we should remind ourselves that Krishna has descended in this form to
beckon us back home. It is a reminder to hold on to the key instead of abandoni
ng it, throwing it out, or minimizing it. We must remember to take the proper gu
idance and never give up despite the seemingly overwhelming challenges.
For instance, if you are running a race, the coach may encourage you by letting
you know that you only have a short distance left. His encouragement gives you a
second wind to keep up your pace until you do reach the finish line. Srila Hari
dasa has been sent from the spiritual realm and has entered into a low body in o
rder to show that the holy name will reach out in spite of all the barriers and
formalities. It will reach out to the person who grabs and holds onto it. A pers
on will be brought back by holding onto this holy name.
Questions & Answers
Question: My question relates to the analogy you gave about the suit or spiritua
l form that the guru gives to the disciple. What if the guru advises one way but
the disciple wants it another way? Does this constitute disobedience to the gur
u?
Answer: First try to understand that when a devotee reaches that level of purity
, there is no false ego or desire to experience the material energy. There are n
o aparadhas or anarthas that could cause unhealthy reflections. It is just about
love, pleasure, and association. However, we can see how people can easily make
unhealthy presumptions in this regard. An unqualified spiritual master could sa
y, You are in the camp of Lalita sakhi and have this particular type of service.
Then one day you decide that you do not want that rasa or you could even genuine
ly begin to unfold and realize that this rasa is not your eternal mellow.
For example, in the neophyte stage, someone might relish the activities of the c
owherd boys and really identify with them. However, as they undergo the process
of purification, their sense of identity shifts as they begin to understand thei
r real identity. Their affinity for the cowherd boys might have resulted from th
eir identification with their male body and their desire to wrestle with and bea
t Krishna. In this case, it all revolves around some type of mundane consciousne
ss, but through purification these unhealthy conceptions gradually fall to the s
ide until the devotee may identify more with madhurya-rasa. In the neophyte stag
e, the devotee may even have more affection towards vatsalya because they lack f
ull surrender or saranagati, and vatsalya places the devotee in a position of au
thority as a parent. The attraction may result from a tinged consciousness, but
as the devotee begins to really unfold, he or she might begin to feel comfortabl
e in another mellow such as friendship.
Question: Were you referring to the spiritual master who is in constant meditati
on on the Divine Couple?
Answer: If the spiritual master has the adhikara, then it should be the spiritua
l master. The way in which a spiritual master helps the disciple is not just a u
nilateral affair. The spiritual master is in an alignment with Krishna s family so
it is about community. When we become more serious about our spiritual life, we
also begin to understand the spiritual master in a special way. We will see the
spiritual master as the catalyst or ambassador who helps us make our connection
with so many aspects of the theology and with so many personalities.
In the neophyte stage, we mainly just think of the spiritual master as a father
but we also have uncles, grandfathers, great grandfathers, and so many other ass
ociates. In the early days of the movement, it would disturb Prabhupada to see t
he devotees reading books by Srila Bhaktisiddhanta Sarasvati Thakura. Prabhupada
was not disturbed that the devotees wanted to connect with Srila Bhaktisiddhant
a but he was disturbed that the devotees were not developing the proper attentio
n to their immediate instructor. After learning the basics and being chaste and
genuine, the devotee will naturally be ready to appreciate and benefit from all
of our predecessors.
Question: Should we try to see and understand the devotees as our family?
Answer: Yes, but in a much deeper sense. In our current spiritual socialization
or sadhu-sanga, we are learning so much in terms of how to honor sadhu and becom
e sadhu. We are learning how to serve guru and also Krishna through our daily ac
tivities. During these external engagements, devotees also begin to have rich in
ternal lives and will receive so much help with this internal development.
How do we have greed for the internal life that is essential, without minimizing
sadhana and the other external practices? It is difficult which is one reason w
hy Srila Prabhupada and Bhaktisiddhanta Sarasvati Thakura did not place so much
emphasis in that area. For this reason, when some people hear such discussions a
bout our eternal form, they categorize it as sahajiyaism or as improper. However
, it is not improper but it is an integral part of our existence. At the same ti
me, such discussions are very dangerous because many people who hear this confid
ential knowledge will become sahajiyas. We also hope that many will mature becau
se it is very important to reflect on the final goal or destination; however, it
should be done with great care, caution and fear. Otherwise one will cross over
into sacred territory without the proper mentality.
Question: It seems that I have had so many opportunities to hear throughout the
years such as these instructions on the ten offenses but I just feel covered by
a huge, thick crust of offensive chanting that I do not know how to move beyond?
What do you do when you find yourself in that state?
Answer: That is the beauty. Srila Haridasa is giving such an elaborate explanati
on but at the same time he feels unqualified and begs for unconditional mercy an
d grace. He is sending out a secret message to us. All of his instructions may s
eem overwhelming and beyond our range to understand and experience but he then i
ndicates how we must constantly beg for Krishna s causeless mercy. In Kali-yuga, t
he Lord knows that offenses enter into all of our activities but he also knows t
he nature of our environment. For this reason, so many interplanetary beings wan
t to come to this planet while Lord Caitanya s mercy still exists. They realize th
at these goals are so difficult to reach but in Kali-yuga the souls are given sp
ecial mercy in spite of our doubts, fears, weaknesses, and limitations.
However, we should not exploit this mercy. We want to be in the right line to re
ceive the special mercy, krpa-siddha, but we have to stay in the line. If we ste
p out of line, we will not receive the mercy, but staying in line is also a trem
endous challenge. One significant way to stay in line is to remember the purpose
of waiting and the ultimate goals that we want to attain. Hopefully we will hea
r from someone who will help us rush even faster towards the goal.
Question: I know that we can leave our body at any moment but how do we develop
the conviction to be more serious.
Answer: Just pray more to Krishna to force us and push us because we know that o
ur own intelligence will cause us to procrastinate. We need to pray to Krishna t
o push us.
Question: I also have a question in terms of the suit that the spiritual master
provides. Does the spiritual master provide the understanding and tailor the sui
t because we have not reached the point of total evolution and he is a step ahea
d of us?
Answer: This is at the level of perfection. Bhaktivinoda Thakura mentions that i
t is not unequivocal or categorical but there is room for adjustments. He descri
bes this as part of the sweetness of eternality. The jiva has free will and with
in the desire to serve with full dedication there can be adjustments to enhance
the suit.
Question: I was under the impression that we already have an eternal spiritual b
ody but it is just a matter of realization. I have never heard that the spiritua
l master tailors the suit in this way. Are the two working together and the guru
just prompts us?
Answer: He does not give any further explanation on this point. One could see it
as a prompting, enticement, or teasing. It could be many things. We do not want
to get into mundane speculation but let us perhaps get into philosophical specu
lation. If a tailor makes me a suit, although he knows that I like certain butto
ns, he may not put them on the suit in order to entice me to request those speci
al buttons. From another perspective, it may be necessary for particular souls t
o return to the spiritual kingdom in this way. In most cases, the soul will acce
pt that particular suit as it is. From his statements, it is not substandard whe
n the suit requires some adjustments.
The more we hear from the acaryas and see their wonderful explanations, the more
we will realize that everything is possible in the spiritual world. Love has so
many permutations as it unfolds. You spend years and years struggling and growi
ng in Krishna consciousness until one day you wake up and realize that you do no
t know anything. We may have thought we understood so much but it was just a min
ute fraction of what can be understood.
Even Srila Haridasa says that these experiences cannot be fully described but mu
st be experienced. Ananta Sesa with his numerous heads cannot explain all of Kri
shna s wonderful pastimes. In many cases, each devotee will perceive the experienc
e in a different way, which did occur during the wrestling match. In the spiritu
al world, when Krishna performs His pastimes, the different associates receive i
t in individual ways even in the same rasa. People s perceptions are all different
. This environment has no limitations, rules, or formalities that would interfer
e with union, association, love, and appreciation. For this reason, we follow th
e process very meticulously, and when we return to our permanent residence, we c
an put all of these rules, austerities and vratas behind us.
We initially need the map to bring us home otherwise we will stray from the path
and lose our direction even though we have the key. Although we follow these ru
les and regulations, we should never consider that Krishna consciousness is just
about rules. In Krishna consciousness, we want to use the key and the guidance
to become healthy in order to experience our eternality. We should all start to
internally look deeper into a richer culture of bhakti because ultimately everyt
hing external falls apart. If we do not gradually grow internally, we will have
an unhealthy balance at some point. Srila Haridasa Thakura has mercifully given
us the key of cintamani to open the door of Krishna prema. Now it is up to us to
safeguard this key and to use it effectively.

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