Srila Prabhupada's on the "Higher Thing"
gaurangasundar dasa
charitamrita, Conversations & Letters
The bhava stage is manifested by eight transcendental symptoms, namely
inertness, perspiration, standing of hairs on end, failing in the
voice, trembling, paleness of the body, tears in the eyes and finally
trance. The Nectar of Devotion, a summary study of Srila Rupa
Gosvami's Bhakti-rasamrta-sindhu, explains those symptoms and vividly
describes other transcendental developments, both in steady and
accelerating manifestations. Srila Vishvanatha Chakravarti Thakura has
very critically discussed all these bhava displays in connection with
some unscrupulous neophyte's imitating the above symptoms for cheap
appreciation. Not only Vishvanatha Chakravarti, but also Srila Rupa
Gosvami treated them very critically. Sometimes all the above eight
symptoms of ecstasy are imitated by the mundane devotees (prakrita-
sahajias), but the pseudo symptoms are at once detected when one sees
the pseudo devotee addicted to so many forbidden things. Even though
decorated with the signs of a devotee, a person addicted to smoking,
drinking or illegitimate sex with women cannot have all the above-
mentioned ecstatic symptoms. But it is seen that sometimes these
symptoms are willfully imitated, and for this reason Srila Vishvanatha
Chakravarti accuses the imitators of being stonehearted men. They are
sometimes even affected by the reflection of such transcendental
symptoms, yet if they still do not give up the forbidden habits, then
they are hopeless cases for transcendental realization.—Srimad-
Bhagavatam 2.3.24
Sometimes it is found that a nondevotee who has practically no taste
for Krishna and who follows no rules or regulations can, by practice,
make a show of devotional symptoms, even crying in an assembly of
devotees. This shedding of tears is not actually an ecstatic loving
expression, however. It is done simply by practice. Although there is
no need to describe these reflections of ecstatic love, Rupa Gosvami
gives some instances where there is no actual devotional service and
such expressions are manifested.—Nectar of Devotion 28
The transcendental symptoms of ecstasy certainly are auspicious, but
they are not for advertising to others. One should not advertise
directly or indirectly that one is feeling like this. They should be
checked. Otherwise one will gradually become sahajiya or one who takes
spiritual advancement as something materially manifest.—Letter to
Makhanlal das, 70-06-03
When there are manifestations of ecstatic symptoms in the body of a
nondevotee, these are called dried-up symptoms of ecstatic love. The
nondevotees are actually materialistic, but in cointact with some pure
devotee, they sometimes may manifest some symptoms of ecstasy.
Devotional scholars call these dried-up symptoms.—NOD 28
Rupa Gosvami says that the impersonalists' symptoms are simply
reflections of ecstatic love, not the real thing.—NOD 28
The prakrita-sahajiyas exhibit these symptoms to advertise their so-
called advancement in love of Krishna, but instead of praising the
prakrita-sahajiyas for their symptoms of transcendental ecstasy, pure
devotees do not like to associate with them. It is not advisable to
equate the prakrita-sahajiyas with pure devotees. When one is actually
advanced in ecstatic love of Krishna, he does not try to advertise
himself. Instead, he endeavors more and more to render service to the
Lord.—Chaitanya-charitamrita Antya-lila 20.28
One should not artificially try to establish some relationship. In the
premature stage it is sometimes found that a lusty, conditioned person
will artificially try to establish some relationship with Krishna in
conjugal love. The result of this is that one becomes prakrita-
sahajiya, or one who takes everything very cheaply. Although such
persons may be very anxious to establish a relationship with Krishna
in conjugal love, their conditioned life in the material world is
still most abominable. A person who has actually established his
relationship with Krishna can no longer act on the material plane, and
his personal character cannot be criticized.—Nectar of Devotion 40
Without serving Krishna according to the vidhi-marga regulative
principles of the pancharatrika-vidhi, unscrupulous person want to
jump immediately to the raga-marga principles. Such persons are called
sahajiya. There are also demons who enjoy depicting Krishna and His
pastimes with the gopis, taking advantage of Krishna by their
licentious character. These demons who print books and write lyrics on
the raga-marga principles are surely on the way to hell.
Unfortunately, they lead others down with them. Devotees in Krishna
consciousness should be very careful to avoid such demons. One should
strictly follow the vidhi-marga regulative principles in the worship
of Laksmi-Narayana, although the Lord is present in the temple as
Radha-Krishna. Radha-krishna includes Laksmi-Narayana; therefore when
one worships the Lord according to the regulative prinicples, the Lord
accepts the service in the role of Laksmi-Narayana. In the Nectar of
Devotion full instructions are given about the vidhi-marga worship of
Radha-Krishna, or Laksmi-Narayana. Although there are sixty-four kinds
of offenses one can commit in vidhi-marga worship, in raga-marga
worship there is no consideration of such offenses because the
devotees on that platform are very much elevated, and there is no
question of offense. But if we do not follow the regulative principles
on the vidhi-marga platform and keep our eyes trained to spot
offenses, we will not make progress.—Srimad-Bhagavatam 4.24.45-46
The siddha-pranali process is followed by a class of men who are not
very authorized and who have manufactured their own way of devotional
service. They imagine they have become associates of the Lord simply
by thinking of themselves like that. This external behavior is not at
all according to the regulative principles. The so-called siddha-
pranali process is followed by the prakrita-sahajiya, a pseudosect of
so-called Vaishnavas. In the opinion of Rupa Gosvami, such activities
are simply disturbances to the standard way of devotional service. Sri
Rupa Gosvami says that learned acharyas recommend that we follow the
regulative principles even after the development of spontaneous love
for Krishna.—Nectar of Devotion 16
Those who think they have already attained such perfection and give up
the regulative principles are called sahajiya, or those who take
things cheaply and simply imitate. This early rising, holding classes,
going out regularly for sankirtana, worshiping the deity are the very
substance of devotional life.—Letter to Bhurijana, 74-04-29
Sometimes a sahajiya presents himself as being void of desires for
reputation (pratistha) in order to become famous as a humble man. Such
people cannot actually attain the platform of celebrated Vaishnavas.—
Chaitanya-charitamrita Madhya-lila 4.147
Tapasya means to undergo volunarily some inconveniences of this body.
Because we are accustomed to enjoy bodily senses, and tapasya means
voluntarily to give up the idea of sense gratification. That is
tapasya. Tapasya. Just like Ekadasi. Ekadasi, one day fasting,
fortnight. That is also tapasya. Or fasting in some other auspicious
day. That tapasya is good, even for health, and what to speak of
advancing in Krishna consciousness. So we should accept this tapasya.
The upavasa. There are many prescribed days for fasting. We should
observe. And the preliminary tapasya, no illicit sex, no gambling, no
intoxication, no..., no meat-eating... There may be some
inconvenience, those who were accustomed to this practice, but we'll
have to accept. Tapo divyam putraka yena suddhyet sattvam. If we want
to purify our existence... At the present moment our existence is not
purified, impure. Therefore we are suffering. Just like when one's
physiological condition becomes infected, he suffers from fever and
other symptoms of disease, similarly, we are suffering in this
material world on account of this material body. If we want really
happiness, then we must accept tapasya. Tapasya is required. Without
tapasya, if you think that very easily... Or "without tapasya I can
get it simply by imagination," then you become sahajiya, to take
things very easily. No. Tapasya. Therefore Krishna says that tapas
chasmi tapasvisu. That acceptance of tapasya means that tapasya is
itself Krsihna. You associate with Krishna.—Bhagavad-gita Lectures,
Vrindaban, 15 August 1974 (740815BG.VRN)
So these are all symptoms of love for Krishna. That is the highest
perfection of life, to shed tears for Krishna. Yugayitam nimesena
chaksusa pravrisayitam. Sri Chaitanya Mahaprabhu taught us this method
of worship in separation, vipralambha-seva. Not that "Oh, I have seen
yesterday. Last night, I have seen Krishna. He was snatching my
cloth." These are sahajiyas. Actually, our worship should be in
separation. The Gosvamis also taught us like that. He radhe vraja-
devike cha lalite he nanda-suno kutah. They in the Vrindavana remained
authorized persons. They were also searching after Krishna. They never
said that "we have got Krishna," never said. He radhe vraja-devike cha
lalite he nanda-suno kutah sri-govardhana-kalpa-padapa-tale kalindi-
vane kutah, Ghosantav iti sarvato vraja-pure khedair maha-vihvalau.
Simply khedair maha-vihvalau. They were lamenting in separation. Vande
rupa- sanatanau raghu-yugau sri-jiva-gopalakau. So this is the process
of Chaitanya Mahaprabhu's worship. Chaitanya Mahaprabhu was falling
down on the water, "Oh, I could not see Krishna." When He was
grihastha, He was simply consulting with mother, "Mother, I could not
realize Krishna. What shall I do? Where shall I go?" Mother said, "My
dear son, why You are impatient? Everything will be all right in due
course." Chaitanya Mahaprabhu was giving indication that "I must leave
home." Mother was also understanding that "This boy wants to leave
us." That was another perplexed position. So that is Chaitanya
Mahaprabhu's teaching:
yugayitam nimesena
chaksusa pravrisayitam
sunyayitam jagat sarvam
govinda-virahena me
Govinda-virahena: "In separation from Govinda I am thinking one moment
as twelve years." Some of you or all of you or all of us have got this
experience. If we want something very, very eagerly, then every moment
becomes a long time. "Oh, it is not yet received. It is not yet
received. It is not yet done." Yugayitam nmesena. Nimesa, a moment, a
twinkling of an eye, that is called nimesa. That appears to be twelve
years. The gopis could not tolerate even twinkling of eyes. They were
condemning the creator, "The creator does not know the art of
creating. Why he has created this twinkling of eyes so that it is
disturbing us from seeing Krishna." Seeing Krishna, and the twinkling
of eyes, that is natural. So the gopis did not like it, that "Why he
has created this? He does not know the art of creation." This is love.
Yugayi... Sri Chaitanya Mahaprabhu tasted the gopis' feelings. Sri-
chaitanyakhyam prakatam adhuna tad-dvayam chaikyam aptam. Radha
krishna-pranaya-vikrtir hladini-saktih. Krishna, when He wants to
enjoy... He is the Absolute Supreme Person, spirit, Absolute, the
Supreme Spirit. So for spiritual enjoyment in this material world,
great saintly persons, sages, they give up all material enjoyment just
to taste what is spiritual enjoyment, spiritual life. Brahmanubhuti.
They give up everything. Tapasa brahmacharyena. By austerity,
brahmacharya, yamena, niyamena, tyagena, satya-sauchabhyam—so many
processes they adopt for tasting a little brahmanubhuti, ittham satam
brahma-sukhanubhutya dasyam gatanam para-daivatena. So Sukadeva
Gosvami said that "Here, the Krishna, here is playing with the cowherd
boys. Who is He?" Ittham satam brahma-sukhanubhutya. "The great sages,
saintly persons who are trying to taste the spiritual realization,
that is here. He is playing as cowherd boy." Dasyam gatanam para-
daivatena: "And those who are devotees, for them He is the Supreme
Personality of Godhead." Mayasritanam nara-darakena: "And those who
are mayasrita, they are thinking, 'This Krishna is ordinary human
child.'" Sakam vijahruh krta-punya-punjah: "So with this boy,
transcendental Krishna, cowherd boy, the other boys who are playing,
they are not ordinary men." Krita-punya-punjah. "They accumulated
pious activities life after life for many, many thousands and millions
of lives. Now they have got the opportunity to play with Krishna."
So this Krishna consciousness movement is very serious and important.
Here are the signs, how they love Krsna. One side, they are... they
cannot check the tears coming out: "Krishna is going away." Another
side: "Oh, if I shed tears, then there may be inauspicity." How much
perplexity, this two sides. Dilemma. Between the horns of Scylla and
Charybdis. That is the position. The lover, intense love creates such
situation, as Chaitanya Mahaprabhu exhibited.
yugayitam nimesena
chaksusa pravrsayitam
sunyayitam jagat sarvam
govinda-virahena me
"Without seeing Govinda, the whole world is vacant." This is love.
"Let me try to become Krishna conscious. If it is done, all right. If
it is not done, I shall remain in my position. What is the loss?" Not
like that. One must be so eager that without Krishna consciousness,
one should become mad. One should become mad. That is Sri Chaitanya
Mahaprabhu's teaching: separation, not direct contact.
Direct contact is not possible. Neither that is the way of worshiping
by the method of Sri Chaitanya Mahaprabhu. That is sahajiya-vada. "I
am talking with Krishna. Krishna is snatching my cloth." There is a
book, one lady has written, his [her] experience, that Krishna comes,
He talks with her and snatches her cloth. She has written openly. But
this is not Chaitanya Mahaprabhu's way. There is one gentleman, Mr.
Raya, in Poona, and he has got also woman. Everyone must have a woman,
parakiya. This is sahajiya-vada. This is sahajiya-vada. Sri Chaitanya
Mahaprabhu never said, "This is the parakiya-rasa: one should have one
woman." No. He observed complete sannyasa life. Rather there was very,
very severe, rigid restriction about women. But now, these sahajiyas,
they are going on in the name of Sri Chaitanya Mahaprabhu: aula,
baula, kartta-bhaja, neda, daravesa, sani sahajiya, sakhibheki, like
that, so many. They are apa-sampradaya. Real Chaitanya Mahaprabhu
Sampradaya is that he should be feeling like Chaitanya Mahaprabhu,
separation. Not sambhoga. Vipralambha. Vipralambha-seva: "Oh, I am so
wretched, I could not serve Krishna. How I can see Krishna? It is not
possible." In this way.
That is the teaching of Sri Chaitanya Mahaprabhu. "But even though I
do not see Him, neither it is possible for me to see Him..." Means:
"What I am? I am insignificant person. Why Krishna come and see me?"
This is right. "Why shall I aspire after seeing Krishna? What
qualification I have got?" This is bhajana. This is bhajana. Why
should I be proud that "Now I shall see Krishna"? What I am? That is
the teaching of Chaitanya Mahaprabhu. Aslisya va pada-ratam pinastu
mam marma-hatam karotu va adarsanat. Adarsana. "Without giving me
audience, You kill me, You break my heart; still, You are my Lord, You
are my worshipable Lord, nobody else." This is love. This is love.
[Bengali:] Asan krsna galai diba naiva beja tata[?]. Not like that.
"Krishna may not come. I may not see Krishna for thousands and
thousands of lives. I may rot in the hellish condition of life for
many, many births. That doesn't matter. Still, I cannot give up
Krishna consciousness." This is required. I may be sent to hell,
heaven; it doesn't matter. What qualification I have got that I want
to see back to home, back to Godhead?
It is not so easy thing. So why should I be sorry for that? I should
be happy even in the hell simply by thinking of Krishna. That is
wanted. That is wanted. That is Krishna consciousness. So here is the
example. Tears by force are coming out: "Oh, Krishna is going away."
At the same time, they want to check: "There may not be any
inauspicity for Krishna." They're thinking Krishna, for Krishna, not
for personal self. "Oh, I am now crying. I have become very much
fortunate. I am crying for Krishna." No. "My crying will create
inauspicity for Krishna, I must check it." This is Krishna
consciousness.—Srimad-Bhagavatam Lectures, Mayapur, 27 June 1973
(730627SB.MAY)
Even in such a sacred place as Vrindavana, India, unintelligent men
pass off this rectal and genital business as spiritual activity. Such
people are called sahajiya. According to their philosophy, through
sexual indulgence one can elevate oneself to the spiritual platform.
From these verses of Srimad-Bhagavatam, however, we understand taht
the desires for sexual satisfaction are meant for the arvak, the
lowest among men. To rectify these rascals and fools is very
difficult. After all, the sex desires of the common man are condemned
in these verses. The word durmada means "wrongly directed," and nirrti
means "sinful activity." Although this clearly indicates that sex
indulgence is abominable and misdirected even from the ordinary point
of view, the sahajiyas nonetheless pass themselves off as devotees
conducting spiritual activities.—Srimad-Bhagavatam 4.29.14
Krishna's embracing Radharani or His dancing with the cowherd girls in
the rasa dance are generally not understood by ordinary men because
they consider these pastimes in the light of mundane lust. They
incorrectly think that Krishna is like themselves and that He embraces
the gopis just as an ordinary man embraces a young girl. Some people
thus become interested in Krishna because they think that His religion
allows indulgence in sex. This is not Krishna-bhakti, love of Krishna—
but prakrita-sahajiya, materialistic lust. In order to avoid such
errors, we should understand what Radha-Krishna actually is. Radha and
Krishna display Their pastimes through Krishna's internal energy. The
pleasure potency of Krishna's internal energy is a most difficult
subject matter, and unless one understands what Krishna is, one cannot
understand it. Krishna does not take any pleasure in this material
world, but He has a pleasure potency. Because we are part and parcel
of Krishna, the pleasure potency is within us also, but we are trying
to exhibit that pleasure potency in matter. Krishna, however, does not
make such a vain attempt. The object of Krishna's pleasure potency is
Radharani; Krishna exhibits His potency, or energy, as Radharani, and
then engages in loving affairs with Her. In other words, Krishna does
not take pleasure in this external energy but exhibits His internal
energy, His pleasure potency as Radharani. Thus Krishna manifests
Himself as Radharani in order to exhibit His internal pleasure
potency. Of the many extensions, expansions and incarnations of the
Lord, this pleasure potency is the foremost and chief. It is not that
Radharani is separate from Krishna. Radharani is also Krishna, for
there is no difference between the energy and the energetic. Without
energy, there is no meaning to the energetic, and without the
energetic, there is no energy. Similarly, without Radha there is no
meaning to Krishna, and without Krishna there is no meaning to Radha.
Because of this, the Vaishnava philosophy first of all pays obeisances
to and worships the internal pleasure potency of the Supreme Lord.
Thus the Lord and His potency are always referred to as Radha-Krishna.
Similarly, those who worship the name of Narayana first of all utter
the name of Laksmi, as Laksmi-Narayana. Similarly, those who worship
Lord Rama first of all utter the name of Sita. In any case—Sita-Rama,
Radha-Krishna, Laksmi-Narayana-the potency always comes first. Radha
and Krishna are one, and when Krishna desires to enjoy pleasure, He
manifests Himself as Radharani. The spiritual exchange of love between
Radha and Krishna is the actual display of the internal pleasure
potency of Krishna. Alhough we speak of "when" Krishna desires, just
when He did desire we cannot say. We only speak in this way because in
conditioned life we take it that everything has a beginning; however,
in the absolute, or spiritual life, there is neither beginning or end.
Yet in order to understand that Radha and Krsihna are one and that
They also become divided, the question "when?" automatically comes to
mind. When Krishna desired to enjoy His pleasure potency, He
manifested Himself in the separate form of Radharani, and when He
wanted to understand Himself through the agency of Radha, He united
with Radharani, and that unification is called Lord Chaitanya.
Why did Krishna assume the form of Chaitanya Mahaprabhu? It is
explained that Krishna desired to know the glory of Radha's love. "Why
is She so much in love with Me?" Krishna asked. "What is My special
qualification that attracts Her so? And what is the actual way in
which She loves Me?" It seems strange that Krishna, as the Supreme,
should be attracted by anyone's love. We search after the love of a
woman or a man because we are imperfect and lack something. The love
of a woman, that potency and pleasure, is absent in man, and therefore
a man wants a woman, but this is not the case with Krishna, who is
full in Himself. Thus Krishna expressed surprise: "Why am I attracted
by Radharani? And when Radharani feels My love, what is She actually
feeling?" In order to taste the essence of that loving affair, Krishna
appeared just as the moon appears on the horizon of the sea. Just as
the moon was produced by the churning of the sea, by the churning of
spiritual love affairs the moon of Chaitanya Mahaprabhu appeared.
Indeed, Lord Chaitanya's complexion was golden, just like the moon.
Although this is figurative language, it conveys the meaning behind
the appearance of Chaitanya Mahaprabhu.—Chaitanya-charitamrita Adi-
lila Introduction
Some material sahajiyas who cannot actually understand the pastimes of
Radha and Krishna manufacture their own life-styles without referring
to authority. Such sahajiyas are called sakhi-bheki, and sometimes
they are called gaura-nagari. They believe that the material body,
which is fit to be eaten by jackals and dogs, is enjoyable for
Krishna. Consequently they artificially decorate the material body to
attract Krsihna, thinking themselves sakhis. But Krishna is never
attracted by the artificial grooming of the material body. As far as
Srimati Radharani and Her gopis are concerned, Their bodies, homes,
dresses, ornaments, endeavors and activities are all spiritual.—Cc
Madhya-lila 8.204-205
Those under the shelter of the lotus feet of Sri Chaitanya Mahaprabhu
can understand that His mode of worship of the Supreme Lord Krishna in
separation is the real worship of the Lord. When the feelings of
separation become very intense, one attains the stage of meeting Sri
Krishna. So-called devotees like the sahajiyas CHEAPLY IMAGINE they
are meeting Krishna in Vrindavana. Such thinking may be useful, but
actually meeting Krishna is possible through the attitude of
separation taught by Sri Chaitanya Mahaprabhu.—Cc Adi-lila 4.108
In the parampara system, the instructions taken from the bona fide
spiritual master must also be based on revealed Vedic scriptures. One
who is in the line of disciplic succession cannot manufacture his own
way of behavior. There are many so-called followers of the Vaishnava
cult in the line of Chaitanya Mahaprabhu who do not scrupulously
follow the conclusions of the shastras, and therefore they are
considered to be apa-sampradaya, which means "outside of the
sampradaya." Some of these groups are known as aula, baula,
kartabhaja, neda, daravesa, sani sahajiya, sakhibheki, smarta, jata-
gosani, ativadi, chudadhari and gauranga-nagari. In order to follow
strictly the disciplic succession of Lord Chaitanya Mahaprabhu, one
should not associate with these apasampradaya communities.—Cc Adi-lila
7.48
One thing, on the invitation card you have written "All glories to our
Guru Maharaja." This is impersonalism. As soon as we offer obeisnaces
to guru, the name should be there. We are strictly personalists. The
sahajiyas they write "glories to Guru". Why you are learning this
impersonalism, who has taught you? Daily I am offering obeisances to
my Guru by vibrating his real name, Srila Bhaktisiddhanta Sarasvati,
otherwise it is impersonal.—Letter to Bhavananda, 72-07-14
The prakrita-sahajiyas do not consult the Vedic literature, and they
are debauchees, woman-hunters and smokers of ganja. Sometimes they
give a theatrical performance and cry for the Lord with tears in their
eyes. Of course, all scriptural conclusions are washed off by these
tears. The prakrta-sahajiyas do not realize that they are violating
the orders of Sri Chaitanya Mahaprabhu, who specifically said that to
understand Vrindavana and the pastimes of Vrindavana one must have
sufficient knowledge of the shastras (Vedic scriptures). As stated in
Srimad-Bhagavatatm (1.2.12), bhaktya-sruta-grihitaya. This means that
devotional service is acquired from Vedic knowledge. Tach
chraddadhanah munayah. Devotees who are actually serious attain
bhakti, scientific devotional service, by hearing Vedic scriptures
(bhaktya sruta-grihitaya). It is not that one should create something
out of sentimentality, become a sahajiya and advocate such concocted
devotional service.—Chaitanya-charitamrita Madhya-lila 1.34
Taking advantage of these verses, there are some sahajiyas who, taking
everything very cheaply, consider themselves elevated Vaishnavas, but
do not care even to touch the Vedanta-sutra or Vedanta philosophy. A
real Vaishnava should, however, study Vedanta philosophy. But if after
studying Vedanta one does not adopt the chanting of the Holy Name of
the Lord, He is no better than a Mayavadi. Therefore, one should not
be a Mayavadi, yet one should not be unaware of the subject matter of
Vedanta philosophy. Indeed, Chaitanya Mahaprabhu exhibited His
knowledge of Vedanta in His discourses with Prakashananda Sarasvati.
Thus it is to be understood that a Vaishnava should be completely
conversant with Vedanta philosophy, yet he should not think that
studying Vedanta is all in all and therefore be unattached to the
chanting of the holy name. A devotee must know the importance of
simultaneously understanding Vedanta philosophy and chanting the holy
names. If by studying Vedanta one becomes an impersonalist, he has not
been able to understand Vedanta. This is confirmed in the Bhagavad-
gita (15.15). Vedanta means "the end of knowledge." The ultimate end
of knowledge is knowledge of Krishna, who is identifcal with His Holy
Name. Cheap Vaishnavas (sahajiyas) do not care to study the Vedanta
philosophy as commented upon by the four acharyas. In the Gaudiya-
Sampradaya there is a Vedanta commentary called the Govinda-bhasya,
but the sahajiyas consider such commentaries to be untouchable
philosophical speculation, and they consider the acharyas to be mixed
devotees. Thus they clear their way to hell.—Cc Adi-lila 7.72
The Vaishnavas are by far the greatest philosophers in the world, and
the greatest among them was Srila Jiva Gosvami Prabhu, whose
philosophy was again presented less than four hundred years later by
Srila Bhaktisiddhanta Sarasvati Thakura Maharaja. Therefore one must
know very well that Vaishnava philosophers are not sentimentalists or
cheap devotees like the sahajiyas. All the Vaishnava acharyas were
vastly learned scholars who understood Vedanta philosophy fully, for
unless one knows Vedanta he cannot be an acharya.—Cc Adi-lila 7.102
The Pancha-tattva is a very important factor in understanding Sri
Chaitanya Mahaprabhu. There are sahajiyas who, not knowwing the
importance of the Pancha-Tattva, concoct their own slogans, such as
bhaja nitai gaura, radhe shyama, japa hare krsihna hare rama or sri-
krishna-chaitanya prabhu-nityananda hare krishna hare rama sri-radhe
govinda. Such chants may be good poetry, but they cannot help us to go
forward in devotional service. In such chants there are also many
discrepancies, which need not be discussed here. Strictly speaking,
when chanting the names of the Pancha-Tattvam, one should fully offer
his obeisances: sri-krishna-chaitanya prabhu-nityananda sri-advaita
gadadhara srivasadi-gaura-bhakta-vrinda. By such chanting one is
blessed with the competency to chant the Krishna maha-mantra without
offence. When chanting the Hare Krishna maha-mantra, one should also
chant it fully: Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. One should not
foolishly adopt any of the slogans concocted by imaginative devotees.
If one actually wants to derive the effects of chanting, one must
strictly follow the great acharyas. This is confirmed in the
Mahabharata: maha-jano yena gatah sa panthah. "The real path of
progress is that which is traversed by great acharyas and
authorities."—Cc Adi-lila 7.168
The prakrta-sahajiyas who chant nitai-gaura radhe shyama have very
little knowledge of the Bhagavata conclusion, and they hardly follow
the Vaishnava rules and regulations, and yet because they chant bhaja
nitai-gaura, their chanting immediately invokes tears and other signs
of ecstasy. Although they do not know the principles of Vaishnava
philosophy and are not very advanced in education, by these symptoms
they attract many men to become their followers. Their ecstatic tears
will of course help them in the long run, for as soon as they come in
contact with a pure devotee their lives will become successful. Even
in the beginning, however, because they are chanting the holy names of
Nitai-Gaura, their swift advancement on the path of love of Godhead is
very prominently visible.—Cc Adi-lila 8.22
"After initiation, the disciple's name must be changed to indicate
that he is a servant of Lord Vishnu. The disciple should also
immediately begin marking his body with tilaka (urdhva-pundra),
especially his forehead. These are spiritual marks, symptoms of a
perfect Vaishnava." This is a verse from the Padma Purana, Uttara-
khanda. A member of the sahajiya-sampradaya does not change his name;
therefore he cannot be accepted as a Gaudiya Vaishnava. If a person
does not change his name after initiation, it is to be understood that
he will continue in his bodily conception of life.—Cc Madhya-lila
1.208
The word upakarana indicates a variety of foods, such as dal,
vegetables and other varieties of possible dishes that one can eat
very nicely with rice. It is not proper, however, for a sannyasi to
eat such palatable dishes. If he did so, he would not be able to
control his senses. Sri Chaitanya Mahaprabhu did not encourage
sannyasis to eat very palatable dishes, for the whole Vaishnava cult
is vairagya-vidya, as renounced as possible. Chaitanya Mahaprabhu also
advised Raghunatha dasa Gosvami not to eat very palatable dishes, wear
very nice garments or talk on mundane subjects. These things are all
prohibited for those in the renounced order. A devotee does not accept
anything to eat that is not first offered to Krishna. All the rich
foods offered to Krishna are given to the grihasthas, the
householders. There are many nice things offered to Krishna--garlands,
bedsteads, nice ornaments, nice food and even nicely prepared pan,
betel nuts--but a humble Vaishnava, thinking his body material and
nasty, does not accept such preparations for himself. He thinks that
by accepting such things he will offend the lotus feet of the Lord.
Those who are sahajjiyas cannot understand what Sri Chaitanya
Mahaprabhu meant when he asked Advaita Acharya to bring two separate
leaves and give a small quantity of the prasada to Him.—Cc Madhya-lila
3.70
[Note: here is how the history is going to repeat itself. Chaitanya
Mahaprabhu predicts how the spirit of His cult is going to be spoilt
by the sahajiyas.]
Sri Chaitanya Mahaprabhu warned all His followers not to become
independent or impudent. Unfortunately, after the disappearance of
Lord Chaitanya Mahaprabhu, many apa-sampradayas (so-called followers)
invented many ways not approved by the acharyas. Bhaktivinoda Thakura
has described them as the aula, baula, kartabhaja, neda, daravesa,
sani sahajiya, sakhibheki, smarta, jata-gosani, ativadi, chudadhari
and gauranga-nagari. The aula-sampradaya, baula-sampradaya and others
invented their own ways of understanding Lord Chaitanya's philosophy,
without following in the footsteps of the acharyas. Sri Chaitanya
Mahaprabhu himself indicates herein that all such attempts would
simply spoil the spirit of his cult.—Cc Madhya-lila 1.271
[Note: this is again predicted by Srila Prabhupada and Bhaktisiddhanta
Saraswati Thakura. Again the history repeats itself. Also carefully
notice how Prabhupada says "MORE DANGEROUS".]
Prabhupada: My Guru Maharaja used to say, "When our men will be
sahajiya, he will be more dangerous."
Satsvarupa: Our own men.
Prabhupada: Bhaktisiddhanta Sarasvati Thakura, he said that "When our
men will be sahajiya, oh, they'll be more dangerous." So our men are
becoming, some of them, sahajiyas. This very word he said, that "When
our men will be sahajiyas he'll be more dangerous."—Room Conversation,
24 January 1977 (770124r2.bhu)
http://www.prabhupadanugas.blogspot.com/
gaurangasundar dasa
Goloka, and she has to cross all these planes.
upajiya bade lata brahmananda bhedi yayaviraja brahmaloka bhedi
paravyoma payatabe yaya tad upari goloka-vrndavanakrsna-carana-
kalpavrkse kare arohana
"The creeper of devotion is born, and grows to pierce the wall of the
universe. It crosses the Viraja river and the Brahman plane, and
reaches to the Vaikuntha, finally reaching to embrace the wish-
yielding tree of Krishna's Lotus Feet." (Cc Madhya-lila 19.153-4)
But the pseudo-devotees do not want to cross these planes - they want
everything cheaply. They want to go on uttering the names of gopis
but in their next life they will attain the bodies of mundane women -
bewildered by the three modes of material nature - they will not
attain the aprakrta-gopi-deha, the form of a gopi in the
transcendental land of Vraja.
Srila Gaura Kishore dasa Babaji Maharaja used to say with regard to
those who think they can enter the higher plane simply by imitating
the higher devotees; "If a lady enters into a maternity ward, she
cannot produce a child only by imitating the sounds and symptoms of
labor. Many things are necessary before that. Only by imitation,
bhajan cannot be effected. One must have connection with suddha-
sattva, the real plane, and then all the higher symptoms may appear.
Otherwise, only those speculative antics will manifest."
On Dec 10, 4:31 pm, gaurangasundar dasa <gaurangasundard...@gmail.com>
wrote: