“The Rasika-acarya”

TO SHOW THE GLORY OF A TRUE RASIKA-ACARYA

(teacher expert at relishing the mellows of devotional service)

TO SHOW THE GLORY OF HEARING RASA-LILA

(the Supreme Lord’s divine dance of love with the damsels of Vraja)

TO PRESENT THE SIDDHANTA (PHILOSOPHICAL CONCLUSIONS)

of our Brahma-Madhva-Gaudiya Vaisnava Sampradaya ( disciplic succession)

TO SHOW THAT WITHOUT SADHU-SANGA (THE ASSOCIATION OF SAINTS),

apasiddhantic confusion (heretical philosophical conclusions) will
spread around the world in the name of Gaudiya Vaisnavism
 nama om visnu-padaya krsna-presthaya bhutale srimate bhaktivedanta svamin iti namine
namaste sarasvate deve gaura-vani pracarine nirvisesa sunyavadi pascatya desa tarine

This paper is a response to an article entitled “Hearing from A Rasika Acarya” published by Swami
B. G. Narasingha through his Krsna Talk e-newsletter.

There are many good statements therein. His article also expresses his sincere point of view
regarding the hearing of the Tenth Canto of Srimad-Bhagavatam. It seems, however, that our
Gaudiya Vaisnava acaryas have a different point of view on this particular subject.

This unqualified servant of Nitya-lila-pravista Om Visnupada Astottara-sata Sri Srimad A. C.

Bhaktivedanta Swami Prabhupada, Dhrstadyumna das, begging his mercy as well as that of all my
guru-varga (line of teachers), now presents this paper in an inadequate yet heartfelt attempt…

1. To show the glory of a true rasika-acarya (teacher expert at relishing the mellows of
devotional service);

2. To show the glory of hearing rasa-lila (the Supreme Lord’s divine dance of love with
the damsels of Vraja);

3. To present the siddhanta (philosophical conclusions) of our Brahma-Madhva-

Gaudiya Vaisnava Sampradaya (disciplic succession);

4. To show that without sadhu-sanga (the association of saints), apasiddhantic

confusion (heretical philosophical conclusions) will spread around the world in the
name of Gaudiya Vaisnavism.

For fairness and thoroughness, Sripad B. G. Narasingha Maharaja’s entire article is being presented
as is in its original sequence; albeit, broken into separate sections entitled “Statement by Sripad
B. G. Narasingha Maharaja” .

Each “Statement ….” is then followed by a “Response”. In some cases, emphasis has been
added in bold type to highlight a major point or issue. The reader may refer to the Endnotes to
review the source materials for all quoted statements. The Endnotes will appear on the screen by
doubleclicking the bluish notepad on the right side of the paragraph.

I. Opening Statement by Sripad B. G. Narasingha Maharaja:

Srila Bhakti Raksak Sridhar Dev Goswami: “Srila Viswanatha Cakravarti Thakura has mentioned
that one should first come to the stage of anartha-nivrithi 1 before attempting to hear the rasa-lila
topics.”

Response:
As a preamble to, and theme for, his article, Sripad B. G. Narasingha Maharaja attributes this quote,
which is isolated from its larger context, to Srila Bhakti Raksak Sridhar Gosvami Maharaja.

However:

1. Sripad B. G. Narasingha Maharaja has not specified where Srila Visvanatha

Cakravarti Thakura has written this.

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 2. These Responses will be presenting quotes directly from Srila Visvanatha
Cakravarti Thakura and other Rupanuga Gaudiya Vaisnava acaryas further on.

3. Srila B. R. Sridhar Gosvami Maharaja does not differ from the other acaryas in
our line.

4. Even at the stage of anartha-nivrtti one can have lusty and other material
desires. 2

5. There are many gradations of anartha-nivrtti, some of which continue even past
the stage of bhava.3

Therefore, I pray, that after reading all these Responses to follow, the dear reader will:

1. Appreciate that the highest good (sreyah uttamam) can be obtained by anyone
who hears krsna-katha (discussions of Krsna’s pastimes) with faith from a bona-
fide rasika-acarya.

2. Have a clear understanding of the topic’s dynamic application by current and

past acaryas.

3. Recognize that Sripad B. G. Narasingha Maharaja has—on this occasion—

presented a conclusion that is radically different from Rupanuga Gaudiya Vaisnava
siddhanta.

II. Statement by Sripad B. G. Narasingha Maharaja:

Question: Is it true that to make advancement in Krsna consciousness one should hear from a
rasika-acarya (a spiritual master advanced in relishing mellows of pure devotion) on the level of
Viswanatha Cakravarthi Thakura?
Answer: One who has lived in either Vrindavana or Navadwip for some time knows that the
sahajiya section is quite fond of this sort of explanation. But such emphasis is not entirely fact.

Response:
Of course, different types of advancement in Krsna consciousness can be made in so many ways,
but if one wants to realize Vraja-lila of Radha-Krsna, it is absolutely essential to hear rasa-lila
katha from a bona-fide, fully-rasika devotee. As Srila Narottama dasa Thakur sings in his prayer,
Sri Radha-nistha:

tara bhakta sange sada, rasa-lila prema katha,

je kore se paya ghanasyama
ihate bimukha jei, tara kabhu siddhi nai,
nahi jena suni tara nama

“A person who stays in the company of the devotees who are always discussing the
sweet, nectarean pastimes of the rasa dance (rasa-lila prema katha) is sure to attain
Ghanasyama, who is dark like a monsoon raincloud. A person averse to hearing
these lilas will never attain perfection. I refuse to hear his name .”4

The word ‘rasika’ is not a bad word and is certainly not synonymous with sahajiya. Both Srila
Krsna das Kaviraja Gosvami and Srila Vyasadeva use the word ‘rasika’:

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 ….ataeva kahi kichu karina nigudha
bujhibe rasika bhakta, na bujhibe mudha….

“All these conclusions are unfit to disclose in public. But if they are not disclosed, no
one will understand them. Therefore I shall mention them, revealing only their
essence, so that loving devotees (rasika bhaktas) will understand them but
fools will not. Anyone who has captured Lord Caitanya Mahaprabhu and Lord
Nityananda Prabhu in his heart will become blissful by hearing all these
transcendental conclusions. All these conclusions are like the newly grown twigs of a
mango tree; they are always pleasing to the devotees, who in this way resemble
cuckoo birds.”(Sri Caitanya-caritamrta, Adi-lila, Chapter 4, Texts 231-234) 5

It is interesting to note that only rasika bhaktas can understand the full meaning of the conclusions
given by Srila Krsna das Kaviraja Gosvami.

Furthermore:

nigama-kalpa-taror galitam phalam

suka-mukhad amrta-drava-samyutam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah

“O expert and thoughtful men, relish Srimad-Bhagavatam, the mature fruit of the
desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Goswami.
Therefore this fruit has become even more tasteful, although its nectarean juice was
already relishable for all, including liberated souls.” (Srimad-Bhagavatam 1.1.3)6

Here, the word rasika is translated in the synonyms as “those who are full in the knowledge of
mellows”.

The word ‘rasa’ is also not a bad word. It can mean different things according to the context in
which it is used. As we learn from Srila A.C. Bhaktivedanta Swami Prabhupada, a primary meaning
is that rasa is one's relationship with Krsna:

“Therefore Bhagavad-gita is best understood by a person who has qualities similar to

Arjuna’s. That is to say he must be a devotee in a direct relationship with
the Lord. As soon as one becomes a devotee of the Lord, he also has a direct
relationship with the Lord. That is a very elaborate subject matter, but briefly it can
be stated that a devotee is in a relationship with the Supreme Personality of Godhead
in one of five different ways:
1. One may be a devotee in a passive state; (santa rasa)
2. One may be a devotee in an active state; (dasya rasa)
3. One may be a devotee as a friend; (sakhya rasa)
4. One may be a devotee as a parent; (vatsalya rasa)
5. One may be a devotee as a conjugal lover. (madhurya rasa)
Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of
difference between this friendship and the friendship found in the material world.
This is transcendental friendship, which cannot be had by everyone. Of course
everyone has a particular relationship with the Lord, and that relationship is evoked
by the perfection of devotional service. But in the present status of our life, not only
have we forgotten the Supreme Lord, but we have forgotten our eternal relationship

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 with the Lord. Every living being, out of the many, many billions and trillions of
living beings, has a particular relationship with the Lord eternally. That is called
svarupa. By the process of devotional service, one can revive that svarupa,
and that stage is called svarupa-siddhi—perfection of one’s constitutional
position.” (Bhagavad-gita As It Is, Introduction) 7

So here at the beginning of his paper, Sripad B. G. Narasingha Maharaja has made an attempt to
align the concept of rasika-acarya with sahajiyaism in the minds of his readers. It is inappropriate
to cast aspersions on a philosophical conclusion merely on the grounds that it is supported by the
sahajiya community. Most of the basics of our bona-fide Gaudiya philosophy are similar to theirs.
The differences lie in certain aspects of interpretation and application. 8

And throughout his article, Sripad B. G. Narasingha Maharaja uses such words as, “…not entirely
fact” that leave him room to maneuver in case he becomes hard-pressed to defend his thesis.

III. Statement by Sripad B. G. Narasingha Maharaja:

acaryera mata yei, sei mata sara tanra ajna langhi’ cale, sei ta’ asara

“The order of the spiritual master is the active principle in spiritual life. Anyone who
disobeys the order of the spiritual master immediately becomes useless.” (Adi-lila,
12.10)

Devotees who know the science of Krsna consciousness have accepted the above verse as
conclusive. This verse states the active principle in spiritual life, the key to spiritual advancement. If
one pleases the spiritual master then one very quickly advances in Krsna consciousness, but if one
displeases the spiritual master by neglecting his order then one becomes asara or useless.

Srila Viswanatha Cakravarti Thakura in his commentary on the Bhagavad-gita verse

vyavasayatmika buddhir / ekeha kuru-nandana (2.41) states that it is the duty of a disciple to strictly
follow the orders of his spiritual master. Viswanatha writes as follows: “The instructions that my
gurudeva has given me about sravanam, kirtanam, smaranam, pada-sevanam, etc. of Sri Bhagavan
are my very sadhana, my very sadhya and my very life. I am unable to relinquish them in either the
sadhana stage or in sadhya. My single desire and only engagement is to follow them. Besides this, I
have no other desire or engagement, even in my dreams. There is no loss for me, whether by
following these instructions I attain happiness or misery, or whether my material life is destroyed or
not.” (As published by Gaudiya Vedanta Samiti)

This is the open secret of success for advancement in spiritual life. One must have firm faith in the
orders of the spiritual master and follow his orders wholeheartedly. The Vedas also confirm:

yasya deve para bhaktir yatha deve tatha gurau

tasyaite kathita hy arthah prakasante mahatmanah

“To one who has staunch faith in the words of the spiritual master and the words of
the Supreme Personality of Godhead, the secret of success in Vedic knowledge is
revealed.”

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 Response:
We offer our dandavat pranams to these truths. And, in a lecture delivered by Srila Bhaktisiddhanta
Sarasvati Thakur Prabhupada at Radha-kunda during Vraja-mandal parikrama in 1932, which was
printed in The Gaudiya in 1934, His Divine Grace gave these orders:

“All these days we have not spoken about lila. Why? Because this is our most
confidential asset. This is our only sadhya (perfection). But, one should not make the
mistake of thinking that anartha-nivrtti (overcoming impediments such as lust and
greed) is the prayojana (goal of life). One thinking like this will never enter into
artha-pravrtti (acquiring one’s actual need). For this reason, I will begin speaking
about astakaliya-lila.

“I know that you are not ready to hear it. But we should know such a
transcendental ideal exists within the realm of devotion. This is why anartha-
nivrtti is essential. After the realm of anartha-nivrtti is artha-pravrtti, pure conjugal
service to Radha and Krsna. This is transcendental reality. If we do not know of this
transcendental realm, then all of our efforts may end in nirvisesa-vada
(impersonalism). Do not let your day pass in trying for anartha-nivrtti. Artha-pravrtti
is also necessary. Anartha-nivrtti is necessary until artha-pravrtti has started. When
artha-pravrtti is present then anartha-nivrtti becomes unimportant – artha-pravrtti
becomes prominent.

“Those who have chanted hari nama for fifteen or twenty years should
know such things. The beginners need not hear these topics or they will
misunderstand. These topics are for certain audiences, not for all. Also, it is said,
apana bhajana-katha, na kahibe jathatatha, ‘One should not reveal one’s bhajana to
others.’ If we disregard this instruction of our previous acaryas then there may be a
permanent fall from the realm of devotional service.

“By removing the clothes of the gopis, Krsna obtained happiness; this is Krsna’s
sense gratification. If we are to ask, “Why is He a sense enjoyer?’ ‘Let us see Krsna
display the behavior of controlling the senses.’ We cannot ask like this, because
Krsna will not become a slave to our desires. Krsna, by his own will, can show us
sense restraint – He did show it in his form as Gaurasundara. By that example, He is
informing us that no one except Krsna has the right to remove the clothes of the
gopis. Our duty is to cultivate devotional service.

“Do not think that astakaliya-lila smaranam is the property of the

sahajiyas. Actually it is our affair. It has to be retrieved from the hands of
the sahajiyas…. ”

These are also the orders of Srila Bhaktisiddhanta Sarasvati Thakura. If we do not follow them, as
Sripad B. G. Narasingha Maharaja has mentioned, we will become asara, useless.

IV. Statement by Sripad B. G. Narasingha Maharaja:

It appears that many devotees are now confused about the process of advancement in Krsna
consciousness and think that simply by hearing rasa-lila from a so-called rasika-guru that all their
troubles will vanish. Perhaps this is an attractive proposal for those who are merely sentiment
mongers, but the serious candidate in Krsna consciousness should know that sooner or later such
discussion of rasa-lila in an unqualified assembly certainly leads to full-fledged sahajiyaism.

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Response:
After implying that the terms “sahajiya” and “rasika” are synonymous, Sripad B. G. Narasingha
Maharaja now changes the theme of his dissertation to “Hearing from A So-Called Rasika Acarya”.

Still, his statement above is true, if the rasika-guru is ‘so-called’ . However, if he is real,
then the result will be different.

Srila Visvanatha Cakravarti Thakura is not a ‘so called rasika-guru’. He is an actual rasika-guru.
He is one of the most prominent Vaisnava acaryas of the Brahma-Madhva-Gaudiya Vaisnava
Sampradaya. Srila A. C. Bhaktivedanta Swami Prabhupada often quotes his commentaries in his
own Bhaktivedanta purports. In delineating the 64 limbs of bhakti in his Bhakti-rasamrta-sindhu-
bindu, Srila Visvanatha Cakravarti Thakura writes:

Rasika-saha sri bhagavatarthasvadah

(Tasting the meaning of Srimad-Bhagavatam in the association of Rasika Vaisnavas)

“The delightfully sweet essence (rasa) of the wish-fulfilling tree of Vedic literature is
Srimad-Bhagavatam. In the association of persons who are estranged from
that rasa there can be no tasting of the rasa of Srimad-Bhagavatam; rather
there can only be aparadha. One should taste the rasa of the slokas of Srimad-
Bhagavatam in the association of pure devotees who are thoroughly versed in
understanding the rasa of the Bhagavatam and who are possessed of deep
yearning to taste the rasa of Krsna-lila. Suddha-bhakti does not arise by hearing or
reciting Srimad-Bhagavatam in an assembly of ordinary persons.” (Bhakti-rasamrta-
sindhu-bindu, Ch. 4, Anga 61) 9

Srila A. C. Bhaktivedanta Swami Prabhupada is Sripad B. G. Narasingha Maharaja’s diksa-guru

and definitely not a sahajiya. Yet, he writes in his “Krsna, The Supreme Personality of Godhead”:

“Discussion of the rasa-lila among people in general is not recommended because

they are affected by the Mayavada philosophy, but if one who is advanced
explains and people hear from him, certainly the hearers will be gradually
elevated to the position of Krsna consciousness and liberated from materially
contaminated life….Sukadeva Goswami concludes this episode of rasa-lila by
pointing out that if a person hears from the right source the pastimes of Krsna,
who is Visnu Himself, and the gopis, who are expansions of His energy, then he will
be relieved from the most dangerous type of disease, namely lust. In other words, one
who actually hears the rasa-lila will become completely freed from the lusty
desire of sex life and elevated to the highest level of spiritual understanding. The
conditioned soul should hear the rasa-lila dance from an authorized
spiritual master and be trained by him so that he can understand the whole
situation; thus one can be elevated to the highest standard of spiritual life; otherwise
one will be implicated. Material lust is a kind of heart disease, and to cure the
material heart disease of the conditioned soul, it is recommended that one should
hear, but not from the impersonalist rascals. If one hears from the right sources
with right understanding, then his situation will be different.” 10

Again, Srila A.C. Bhaktivedanta Swami Prabhupada defines sahajiyaism :

“So here it is said that yad uttamasloka-gunopalambhaka. We have to... Just like

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 there are some sahajiyas. They think that, ‘Krsna's rasa-lila is very nice, but Krsna's
fighting with the demons and killing of the demons, that is not very nice.’ But they
do not know the Absolute Truth—that Krsna is as good in any
circumstances, either He is enjoying the company of the gopis or He is
killing the demon. That is the Absolute Truth. So these things should be
understood.”11

And, in Sri Caitanya Caritamrta, Adi-lila 4.30, he describes the correct understanding:

“The Lord is so merciful that He Himself descends to take the fallen souls back home
to the Kingdom of Godhead where the erotic principles of Godhead are eternally
relished in their real form, distinct from the perverted sexual love so much adored and
indulged in by the fallen souls in their diseased condition. The reason the Lord
displays the rasa-lila is essentially to induce all of the fallen souls to give
up their diseased morality and religiosity, and to attract them to the kingdom of
God to enjoy the reality. A person who actually understands what is rasa-lila will
certainly hate to indulge in mundane sex life”12

Not only rasa-lila, but all topics of Srimad-Bhagavatam, namely the parts about Dhruva Maharaja,
Lord Visnu, Sri Prahlada, Lord Narasingha, and Lord Brahma are all best heard from the lips of
rasika-acaryas.

In Sri Caitanya Caritamrta, Adi-lila 4.34, Srila Krsna dasa Kaviraja Goswami quotes from Srimad-
Bhagavatam 10.33.36:

anugrahaya bhaktanam manusam deham asritah

bhajate tadrsih krida yah srutva tat-paro bhavet

“In order to show mercy upon the devotees as well as the conditioned
souls, Sri Krsna manifests his human-like form and performs such extraordinary
pastimes (rasa-lila) that anyone who hears them becomes exclusively devoted
to them.”13

Srila A.C. Bhaktivedanta Swami Prabhupada writes in his purport to the above verse:

“…The rasa dance is arranged by Krsna’s internal potency yogamaya, and it is

beyond the grasp of the materially affected person. Trying to throw mud into
transcendence with their perversity, the sahajiyas misinterpret the sayings tat-
paratvena nirmalam and tat-paro bhavet . By misinterpreting tadrsih kridah, they
want to indulge in sex while pretending to imitate Lord Krsna. But one must
actually understand the imports of the words through the intelligence of the
authorized gosvamis. Srila Narottama dasa Thakura, in his prayers to the
Gosvamis, has explained his inability to understand such spiritual affairs:

rupa-raghunatha-pade hoibe akuti

kabe hama bujhabo se yugala-piriti

‘When I shall be eager to understand the literature given by the Gosvamis, then I shall
be able to understand the transcendental love affairs of Radha and Krsna.’

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 In other words, unless one is trained under the disciplic succession of the
Gosvamis, one cannot understand Radha and Krsna…” (Sri Caitanya-
caritamrta, Adi-lila, Chapter 4, Text 34, Purport) 14

In the above purport, Srila A.C. Bhaktivedanta Swami Prabhupada is writing that one must hear ,
but not from those who will misinterpret. One must hear from those on the level of the six
Gosvamis, and they are all rasika-acaryas.

Srila A.C. Bhaktivedanta Swami Prabhupada translates the next verse, as follows:

“Here the use of the verb “bhavet,” which is in the imperative mood, tells us that this
certainly must be done. Noncompliance would be abandonment of duty.” (Sri
Caitanya-caritamrta, Adi-lila, Chapter 4, Text 35)15

Srila Jiva Gosvami’s comments in his Vaisnava Tosani on the above quoted Srimad-Bhagavatam
verse from rasa-lila (10.33.36):

“tatra loke'dhisthatrtvena krsnakhya narakara parabrahmanah sri gopair

anubhutatvut evam bhaktanugrahartham tat kridety abhipretam. aptakama tve'pi
bhaktanugraho yujuate. visuddha sattvasya tatha svabhavat. yad bhava bhavite
canyatra drsyate 'sau. tatha rahugananugrahake sri jada bharata carite, yatha
va bhagavad anugrahake mayiti ca. tatra bhakta sabdena braja devyo braja janas ca
sarve kala-traya sambandhino n' ye ca vaisnava grhitam—braja devinam purva-
ragadibhir braja jananam janmadibhir anyesan ca bhakta darsana sravanadibhir
apurvatva sphuranat. ataeva tadrsa bhakta prasangena tadrsih sarva cittakarsinih
krida bhajate, yah sadharanir api srutva bhaktebho 'nyo 'pi janas tatparo bhavet.
kimuta rasa lila rupam imam srutvety arthah. vaksyate ca— vikriditam vraja-
vadhubhir idan ca visnoh (Srimad-Bhagavatam 10.33.39) ityadi. yad va, manusam
deham asritah sarvo 'pi jivas tatparo bhavet, martya loke sri bhagavad avatarat tatha
bhajane mukhyatvac ca manusyanam eva sukhena tac chravanadi siddeh. bhutanam
iti pathe nijavatara karana bhakta sambandhena sarvesam eva jananam visayinam
mumuksunam muktanan cety arthah. iti parama karunyam eva karanam uktam.
tathapi bhajana sambandhenaiva sarvanugraho jneyah. anyattaih. tatra
bahirmukhanapiti tatparyantatvam vivaksitam, parama prema parakastha mayataya
sri sukasyapi tad varnanatisaya pravrtteh gopinam ity asyarthantare tv evam
vyakhyeyam.

“The words anugrahaya bhaktanam manusam deham asritah indicate that the
Supreme Lord Sri Krsna appears in His original human-like form and performs
various pastimes in order to bestow favor upon His devotees. Therefore, although Sri
Krsna is satisfied in Himself (aptakama), His display of kindness toward the devotees
is quite appropriate. This is the distinctive characteristic of visuddha-sattva (pure
goodness). The Lord is always prepared to reward the devotees with a result
consistent with their performance of bhajana. The favor shown toward King
Rahugana by Sri Jada Bharata and the Lord’s favor toward Sukadeva Gosvami
illustrates this.
“In the verse under discussion, it is said that the Lord manifests His form and
pastimes in order to bestow favor upon His devotees. The word bhakta used here
refers to the Vraja-devis (the gopis), the Vrajavasis (residents of Vraja) and all other
Vaisnavas—past, present and future. In order to bestow favor upon the vraja-devis,
Svayam Bhagavan Sri Krsna lovingly executes such pastimes as purva-raga (the

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 attachment in anticipation of meeting Krsna prior to their union). To bestow mercy
upon all the residents of Vraja, He enacts His birth and other pastimes, and by all His
activities, He bestows favor upon past, present and future devotees through the
medium of hearing lila-katha.
“Sri Krsna manifests all these pastimes to benefit the devotees. By so doing, even
ordinary persons (other than the devotees) who hear even the more common of the
Lord’s pastimes become fully intent upon the Lord. Therefore, by hearing the
supremely ambrosial rasa-lila, ordinary persons will certainly become
exclusively devoted to the Lord—of this there can be no doubt . This fact
will be elaborately discussed in subsequent verses such as vikriditam vraja-vadhubhir
idam ca visnoh (Srimad-Bhagavatam 10.33.39).
“The words manusam deham asritah may also indicate that those jivas who have
attained the human form of life are able to hear all these pastimes, and thus they
become exclusively devoted to the Supreme Lord. This is so because the Lord
incarnates exclusively on the earthly planets (martya-loka), and it is here only that
worship of the Lord takes on its predominant form. Consequently, the human beings
residing on the earthly planets may easily hear these narrations of the Lord’s
pastimes.
“The word bhaktanam appears in this verse. But in some other editions, the word
bhutanam is found in its place. In that case, the purport would be as follows: the Lord
incarnates only for the sake of the devotees. As a result, the devotees are the root
cause of the Lord’s appearance. The Lord also appears in His original human-like
form in order to bestow His favor upon the liberated souls (muktas), the aspirants for
liberation (mumuksus), sense enjoyers (visayis), and all living entities in accordance
with their relationship with the devotees. The Lord’s compassion is therefore said to
be the cause of His appearance. Nevertheless, it must be understood that the Lord’s
favor toward other living entities is due only to their relationship with His devotees.
In other words, the Lord bestows favor upon jivas only because of their
connection with devotees.”16

And, furthermore:

“In his Bhagavatam commentary known as Bhavartha-dipika, Srila Sridhara Svami

has written that, what to speak of the devotees, even materialistic persons are
freed from their material absorption by hearing the Lord’s pastimes, and
thus they become exclusively fixed on Him.”17

Regarding 10.33.36, beginning “anugrahaya bhaktanam”, Srila Visvanatha Cakravarti Thakura has
commented:

Bhaktanam anugrahaya tadrsih kridah bhajate yah srutva manusam deham asritah
jivah tatparas tad visa yakah sraddhavan bhaved iti kridantar ato vailaksanyena
madhurya rasamayah asyah kridayas tadrsi mani-mantra-mahausadhanam iva kacid
atarkya saktir astity avagamyate.

“The Lord performs varieties of pastimes to show favor to His devotees. Having
adopted the human form of life, living entities who hear these pastimes become
exclusively devoted unto the Lord. In other words, they develop firm faith in hearing
the narrations of the Lord’s activities. What more shall I say about the importance of
hearing lila-katha? And this rasa-lila, being fully imbued with madhurya-rasa, is
eminently distinguished even from the Lord’s other pastimes. Like a jewel, a mantra,

9
 or a powerful medicine, this rasa-lila is endowed with such indisputable, astonishing
potency that by hearing it, all persons in the human form become devoted to
the Supreme Lord. Therefore all varieties of devotees who hear the descriptions
of these pastimes will be successful and obtain supreme pleasure. Can there be
any question of doubt in this regard? ”18

V. Statement by Sripad B. G. Narasingha Maharaja:

To support their claims of righteousness in hearing rasa-lila, the so-called rasika-gurus of the
sentiment mongers like to quote the following Bhagavatam verse in support of their speculation:

vikriditam vraja-vadhubhir idam ca visnoh

sraddhanvito'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah

“A transcendentally sober person who, with faith and love continuously hears from a
realized soul about the activities of Lord Krsna in His rasa dance with the gopis, or
one who describes such activities, can attain full transcendental devotional service at
the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires,
which are the heart disease of all materialistic persons, are for him quickly and
completely vanquished.”19

The statement made here, sraddha anvitah is that one who has full faith will attain the Lord's pure
devotional service by hearing and chanting the Lord's pastimes with the young gopis. While
commenting on this verse Srila Viswanatha Cakravarti Thakura has mentioned that
one should first come to the stage of anartha-nivrithi before attempting to hear the
rasa-lila topics . It is sometimes taken that sraddha anvitah or full faith means anartha-nivrithi,
the stage of being free from misconception and unwanted disturbances in the heart. In that stage one
achieves bhaktim param bhagavati, pure devotional service and hrd-rogam the disease of the heart
is vanquished forever.

Response:
This verse is found in the Srimad-Bhagavatam, Tenth Canto, Chapter 33, Text 39. Now the heart of
this topic is arrived at.

The gentle reader is entreated to carefully and patiently understand the vast difference between the
interpretation of the words sraddha-anvitah given by Sripad B. G. Narasingha Maharaja, and the
explanations given in the writings of the acaryas.

Sripad B. G. Narasingha Maharaja states that to hear rasa-katha, one must “first come to the stage
of anartha-nivrtti”, which he defines as “freedom from anarthas—misconceptions and unwanted
disturbances in the heart”.

According to Srila Visvanatha Cakravarti Thakura in his Madhurya Kadambini, anartha-nivrtti is a

stage that actually begins in bhajana-kriya when anarthas start to be eradicated. This process of
eradication has five gradations—limited or partial (eka-desa-vartini), pervasive (bahu-desa-vartini),
almost complete (prayiki), complete (purna), and absolute (atyantiki). 20

There is a common misconception that anartha-nivrtti is completed and then one enters the stage of
nistha. This idea is completely wrong. The stage of anartha-nivrtti extends in various forms even
past the stage of rati or bhava into prema. 21

10
It is therefore unclear at which point in the stage of anartha-nivrtti Sripad B. G. Narasingha
Maharaja feels the aspirant becomes qualified to hear rasa-lila.

Anyway, at whatever point in anartha-nivrtti he means, Sripad B. G. Narasingha Maharaja’s

conception is:

1.One only now becomes qualified to hear rasa-lila;

2.To hear rasa-lila at this point will permanently bar such unwanted disturbances
from ever returning into the heart of such an advanced listener.

He cites Srila Visvanatha Cakravarti Thakura as his authority, but without presenting the actual
Sanskrit commentary (called Sarartha Darasini Vrtti) and its English translation.

On the other hand, both are presented here now. And this will show conclusively that Srila
Visvanatha Cakravarti Thakura says that one must hear rasa-lila katha from pure rasika Vaisnavas
in order to even attain the stage of anartha-nivrtti.

…ktva pratyayena hrd-rogavaty apy adhikarini pratham ataeva premnah pravesas

tatas tat prabhavenaivacirato hrd roga nasa iti premayam jnana yoga iva na
durbalah paratantras ceti bhavah….

“…The suffix ktva has been used in the formation of the verb pratilabhya (obtained)
as follows: prati+labh+ktva according to the rules of Sanskrit grammar, when the
suffix ktva is applied to a verbal root with a prefix, it is replaced by yap. Then the
letter ‘P’ is dropped and thus the final form of the word ‘pratilabhya’ is obtained. The
suffix ktva is applied to the first of the two verbs performed by the same agent to
show successive action (i.e., having attained prema he relinquishes all lusty
desires in the heart). In this case the first action is pratilabhya (the
attainment of prema) and the second action is apahinoti (renunciation of
lusty desires of the heart).
“Therefore the suffix ktva in the verb pratilabhya indicates that although lust and
other evils still remain within the heart, prema bhakti first enters the heart
and by its extraordinary influence destroys all vices to the root. In other
words, hearing and reciting rasa lila possesses such astonishing power that the
lust in the heart of the faithful sadhaka is destroyed and he attains prema. Though
these two take place simultaneously, the influence of prema manifests first, and
through its effect, all lusty desires of the heart are dissipated.
“Thus as a result of hearing and chanting the narrations of the Lord’s pastimes, one
first attains prema for the Lord’s lotus feet and thereafter one’s heart is liberated from
lusty desires and all other contamination. In other words, he becomes perfectly pure
because prema is not feeble like the process of jnana and yoga. Bhakti is omnipotent
and supremely independent.”22

Sripad B. G. Narasingha Maharaja states: “It is sometimes taken that sraddha anvitah or full faith
means anartha-nivrithi, the stage of being free from misconception and unwanted disturbances in
the heart.”

Firstly, it would be helpful if Sripad B. G. Narasingha Maharaja would inform his reader who is the

11
anonymous “it” who has “sometimes taken” this meaning that the reader is being asked to accept. If
“it is sometimes taken” one way, does that mean that “it is sometimes taken” another equally valid
way, or even ways also?

It may be that some Vaisnava has spoken like this in an informal context. However, this form of
vague reference to an unacknowledged authority without scriptural support or context is not
appreciated in the field of philosophical journalism.

Secondly, sraddha (faith) is the first stage on the path leading to prema (adau sraddha…; again,
please refer to Endnote 1). If Srila Sukadeva Gosvami wanted to refer to the stage of “anartha-
nivrithi, the stage of being free from misconception and unwanted disturbances in the heart”, as
Sripad B. G. Narasingha Maharaja has pointed out, then he could have used the word, nistha, or
anartha-nivrtti, or ruci, or bhava. As shown earlier, anartha-nivrtti doesn't necessarily mean one is
free yet. However, Srila Sukadeva Gosvami has only used the word sraddha because his meaning is
something quite distinct from the conception of Sripad B. G. Narasingha Maharaja. This is
unequivocally confirmed by the commentaries of Srila Visvanatha Cakravarti Thakura, Srila Jiva
Gosvami, Srila Sridhar Svami and other prominent acaryas.

Srila Jiva Gosvami states:

“Sraddhanvita means to hear with firm faith. This word has been used to prevent the
offence which results from mistrust (avisvasa) or disregard (avajna) of the statements
of sastra—in complete opposition to the principle of hearing with faith. It has also
been used to promote constant hearing….”23

In other words, it is not necessary for the hearer to be completely anartha-nivrtti, but the hearer
must have the deep conviction that, “No matter how fallen I may be, the narration of Sri Sri
Radha-Krsna’s rasa-lila is so powerful that by hearing from the proper source, transcendental
vraja-bhakti in the mood of the gopis will surely manifest in my heart.” This opinion is upheld by
the commentaries of our acaryas, which are being presented in both Sanskrit or Bengali, (in most
cases 24 ) and English throughout these Responses.

Again, Srila Narottama das Thakura, who is accepted on the same level of rasika-acarya as Srila
Visvanatha Cakravarti Thakura by all Gaudiya Vaisnavas, writes, and Gaudiya Vaisnavas sing
daily:

prema-bhakti jaha hoite, avidya vinasa jate

“The bona-fide guru gives prema-bhakti, and by that avidya, ignorance, is destroyed.”25

There are at least 11 full or partial references to this verse by Srila A. C. Bhaktivedanta Swami
Prabhupada. Here is a sampling. In one case, he appears to contradict himself in his explanation of
this verse. A humble attempt will be made herein to present evidence that reconciles this apparent
contradiction.

1. “But actually, sastra says if one hears rasa-lila, then that lusty desires will be
finished: vikriditam idam ca visnoh vraja-vadhubhir…hrd-rogam asv apahinoty
acirena dhirah. That is the result. If one actually hears from the right
source, then this lusty desire of sex life will be finished. No more. Hrd-rogam
kamam apahinoty acirena dhirah. Sober.”26

12
 2.“The conditioned soul should hear the rasa-lila dance from an authorized
spiritual master and be trained by him so that he can understand the whole
situation; thus one can be elevated to the highest standard of spiritual life….”27

And the listener can also be bona-fide, even with lusty desires still in the heart:

3.“If a bona-fide listener hears of Krsna’s pastimes with the gopis, which seem to be
lusty affairs, the lusty desires in his heart, which constitute the heart disease of the
conditioned soul, will be vanquished, and he will become a most exalted devotee
of the Lord.”28

Again, Srila A. C. Bhaktivedanta Swami Prabhupada does not state that one who has anarthas
should not hear. Rather, he states that one should not hear from mayavadis and professional reciters:

4.“And bhaktim param bhagavati pratilabhya kama. This is the result. Not that after
hearing rasa-lila, ‘Oh, let me imitate. Let me also dance with young girls and
enjoy.’ This is going on. Rascal mayavadis they do that. Perhaps you know. There
are so many instances. But actually, the result will be this hrd-rogam kamam
acirena dhirah. No more desire.”29

According to the aforementioned Statement V of Sripad B. G. Narasingha Maharaja, these quotes

qualify Srila A. C. Bhaktivedanta Swami Prabhupada as a “so-called rasika-guru of the sentiment
mongers.” Does he really believe this?

Of course, Srila A. C. Bhaktivedanta Swami Prabhupada does issue this warning in his purport to
Sri Caitanya Caritamrta, Madhya-lila, 8.255:

“Translation:
Sri Caitanya Mahaprabhu asked, ‘Out of all topics people listen to, which is best
for all living entities?’
Ramananda Raya replied, ‘Hearing about the loving affairs between Radha and Krsna
is most pleasing to the ear.’

“…Unless one is liberated, he should not try to hear about the loving affairs
between Radha and Krsna. If one is not liberated and listens to a relation of the rasa
dance, he may remember his own mundane activities and illicit connections with
some woman whose name may also be Radha….”30

So what are we to do? Reject one set of statements and accept the other? This is exactly what Sripad
B. G. Narasingha Maharaja is doing by selectively presenting interpretations that promote caution,
or even, forbid aspiring devotees from giving aural reception to rasa-lila katha.

Those who have a clear understanding of the subject matter can never subscribe to this classic case
of arddha-kakkuti-nyaya, half-hen logic. The proper thing to do is to reconcile the apparently
contradictory statements without committing the mistake of minimizing or invalidating any of the
instructions of our respected acaryas.

How can we reconcile Srila A. C. Bhaktivedanta Swami Prabhupada’s statements above?

13
 Srila A. C. Bhaktivedanta Swami Prabhupada himself provides the clue in his Teachings of Lord
Caitanya, Chapter 32, “Conclusion” in his summary of, and commentary to, the same verse in Sri
Caitanya Caritamrta, Madhya-lila, 8.255 referred to above:

“Actually when the pastimes of Radha and Krsna are heard from the right source, one
at once attains liberation. Unfortunately it sometimes happens that people do not
hear of these pastimes from a person who is a realized soul. Thus people are
sometimes misguided. It is stated in Srimad-Bhagavatam (10.33.39) that one who
hears of the pastimes of Krsna with the gopis will attain the highest platform of
devotional service and will be freed from the material lust which overwhelms
everyone’s heart in the material world. In other words, by hearing the pastimes
of Radha and Krsna, one can get rid of all material lust.”

Yes, the conditioned soul should not “try to hear” rasa-lila katha without proper guidance. This
katha descends mercifully from the spiritual world through the medium of a rasika Vaisnava. If the
liberated soul—internally inspired by the mercy potency of Krsna—chooses to speak rasa-lila
katha, then it is of the highest benefit to all conditioned souls who happen to be present as a result
of their past sukrti (devotional credits). In other words, all cautionary or prohibitory statements
given by our acaryas in this regard are only to prevent independent attempts to enter into rasa-
katha. As always–—‘anugatya’, the principle of being under constant guidance of
liberated Vaisnavas, is the essential factor to be extracted from this discussion.

VI. Statement by Sripad B. G. Narasingha Maharaja:

When Krsna kills a demon, that demon gets liberation and whenever Krsna performs His pastimes
of love, the perverted form of love, namely lust in the heart of the living entity, is also vanquished.

Response:
How will Krsna’s pastimes of love vanquish the “lust in the heart of the living entity” if, according
to Sripad B. G. Narasingha Maharaja, the living entity can’t hear those pastimes until the lust in
his/her heart has been vanquished?

Here, Sripad B. G. Narasingha Maharaja seems to reverse his thesis (until his next statement) and
come more into line with Srila A. C. Bhaktivedanta Swami Prabhupada’s Introduction to Krsna,
The Supreme Personality of Godhead, a book which has been distributed in the millions since 1970
to (among others) meat-eaters, illicit-sex mongers, drug addicts, and atheists:

“The pleasure potency is called Srimati Radharani. The attraction of loving affairs on
the basis of sex feeling is the original feature of the Supreme Personality of Godhead.
We, the conditioned souls, being part and parcel of the Supreme, have such feelings
also, but they are experienced in a perverted minute condition. Therefore, when
those who are after sex-life in this material world hear about Krsna’s
pastimes with the gopis, they will relish transcendental pleasure although
it appears to be materialistic. The advantage will be that they will gradually be
elevated to the spiritual platform. In the Bhagavatam it is stated that if one hears the
pastimes of Lord Krsna with the gopis from authorities, with submission, then he will
be promoted to the platform of transcendental loving service to the Lord, and the
material disease of lust within his heart will be completely vanquished. In other
words, such hearing will counteract material sex-life .”

14
 And again, in 1968, in Srila A. C. Bhaktivedanta Swami Prabhupada’s lecture to relatively new
devotees on the Appearance Day of Srimati Radharani, the Lord’s pleasure potency:

“So we have described about the Radha-Krsna loving affairs in our Teachings of Lord
Caitanya in page 264. If you have got this book, you can read it, how the
reciprocation of loving affairs of Radha-Krsna is there, transcendental.”31

Does Sripad B. G. Narasingha Maharaja accept these statements of his diksa-guru or not?

VII. Statement by Sripad B. G. Narasingha Maharaja:

Yet hearing the rasa-lila of Krsna and His intimate love affairs with the gopis is never
recommended as a method of practice (sadhana) by anyone who actually knows the science of
Krsna.

Response:
Now Sripad B. G. Narasingha Maharaja goes on to state directly that hearing of the rasa-lila is
“never recommended as a method of sadhana by anyone who actually knows the science of
Krsna.”

Never? Anyone? Actually? At last some strong, unambiguous terms—that are totally disproved
by Srila Jiva Gosvami. Here is the full statement of Srila Jiva Gosvami in his commentary,
Vaisnava Tosani.

Anyatra sruyate (sri gita, 18.54) – ‘brahma bhutah prasannatma na socati na

kanksati, samah sarvesu bhutesu mad bhaktim labhate param.’ Iti atra ty hrd-
rogapahanat purvam eva parama bhakti praptih tasmat parama balavadevedam
sadhanam iti bhavah.

“In Bhagavad-gita (18.54) it is said: ‘One who is situated in the transcendental

position beyond the contamination of the three modes of nature (brahma-bhuta), who
is fully satisfied in the self, who neither laments nor hankers for anything, and who
looks impartially upon all living beings, attains para-bhakti unto Me.’
“In this Gita verse it is said that one attains para-bhakti only after the disappearance
of the diseases of the heart, but in the above verse (Srimad-Bhagavatam 10.33.39) it
is said that one attains para-bhakti even before their departure. Consequently, it is
understood that hearing and chanting of rasa-lila is one of the most powerful
forms of sadhana (parama balavadevedam sadhanam) .”32

Is Sripad B. G. Narasingha Maharaja inferring that Srila Jiva Gosvami doesn’t know the science of
Krsna?

Srila Visvanatha Cakravarti Thakura’s commentary on Srimad-Bhagavatam (10.47.59) is also

relevant to this discussion:

tanmajjananam mahot karse bhaktireva karanam natu tapo jnanadikam. saca bhaktih
svayam sanotkrstapi sarvaloka prabhisthitatvena sanotkrsto’pi sthalena tisthati.
sarvalokavigitatrenatinikrsto’pi sthale tisthati sthitva ca tadeva svaspadam
sanotkrstam. sarvapujyam sarvadurlabhapadavikanta karoti savismayam
saromancamaha – kreti dvabhyam

15
 “There it is stated that bhakti is the only cause of superior qualities being found in
any individual. Austerities, learning, knowledge, and so on are not the cause of
superior qualities. Although bhakti is itself of the highest excellence, it does not
appear only in the most exceptional individuals endowed with all good qualities. On
the contrary, it may manifest or remain even in the most condemned and vile
persons . Furthermore, it causes thoroughly wretched and fallen persons to attain all
good qualities, to become worthy of the respect of all, and to attain the highest and
most rare association.
“For this reason, the opinion that Bhakti- devi enters the heart only after all anarthas,
aparadhas, lust, and other diseases of the heart have been eradicated, is not
appropriate. On the contrary, by the mercy of the Supreme Lord or the devotees, or
by faithfully executing sadhana and bhajana, this rare bhakti enters the heart first,
and then all anarthas are automatically dissipated—this condition is thoroughly
agreeable.
“Therefore, only faithful sadhakas with firm belief in the statements of
sastra, guru and Vaisnavas are eligible to hear the lila-katha of Srimad-
Bhagavatam which are saturated with rasa. And conversely, those who
believe that only sadhakas who are completely free from all anarthas are
eligible to hear the above-mentioned pastimes, will neither become free
from anarthas nor obtain eligibility to hear—even after millions of
births.”33

To summarize:

1. Sripad B. G. Narasingha Maharaja has stated that hearing rasa-lila katha is

never recommended as a form of sadhana;
Whereas,

2. Srila Jiva Gosvami has stated that such hearing is one of the most powerful
forms of sadhana – “parama balavadevedam sadhanam” .

The reader is requested to discern for him/her self whose opinion is most valid.

VIII. Statement by Sripad B. G. Narasingha Maharaja:

Krsna killed many demons before He manifested His pastimes of love with the gopis. According to
Srila Bhaktivinode Thakura, the demons killed by Krsna represented various demoniac tendencies
in the hearts of the living entities. Trnavarta represented the personification of argument; Vatasura
represented the form of boyhood offenses; Bakasura represented the personification of cheating
religion; Aghasura represented the form of cruelty; Dhenukasura represented the ass of blunt
judgement; Kaliya represented the personification of malice and Pralambasura represented the
personification of impersonalism. All these demons were killed by Krsna. Therefore, one should
first rid one's heart of those demoniac tendencies before attempting to hear the love
affairs (rasa-lila) of Radha and Krsna. It is only logical.

Response:
Again, it would be helpful to know where Srila Bhaktivinoda’s analysis leaves off and Sripad B. G.
Narasingha Maharaja’s commentary begins.

Moreover, since Bhagavad-gita was spoken after rasa-lila, does this mean that we should not read
Bhagavad-gita until we have realized the rasa-lila? Does this mean we cannot hear the killing of

16
 Sankhacuda, Aristasura, Kesi, Kamsa, etc., because they follow the rasa-lila descriptions in the
Srimad-Bhagavatam? Is this really the point Srila Bhaktivinoda Thakura is making here? Is this
logical?

Actually, the Absolute Truth is beyond such logic. Srila A.C. Bhaktivedanta Swami Prabhupada
wrote:

“Another secret of success is that when one is very much sexually disturbed, he
should think of Krsna’s pastimes with the gopis, and he will forget his sex urge.”34

Srila A.C. Bhaktivedanta Swami Prabhupada agrees one should not hear from sahajiyas, but he
doesn’t say not to hear from pure devotees who are self-realized souls. Rather, he says that such
hearing will dispel demoniac tendencies.

“Don't take... Just like sahajiyas. They take the Radha-Krsna prema just like ordinary
lusty affairs in this material world. But that is not the fact. In the Srimad-Bhagavatam
there is a verse that the loving affairs of gopis and Krsna, Visnu, it is not ordinary thing.
If one can hear from the proper source, and if he understands the real fact of
rasa-lila, then the result will be that his heart, which is full with lusty desire,
that will vanish. There will be no more lusty desires. Pranaya-vikrtih, this pranaya-
vikrtih hladini. So if anyone understands this pranaya-vikrtih, the loving affairs,
transformation of different feelings, if one can understand, then his material lusty desires
will vanish. This is the result. Hrd-roga-kaman apasya apahinoti dhirah. He becomes
dhira.”35

And in his Krsna, The Supreme Personality of Godhead, he further comments about anugatya,
always being under guidance:

“The conditioned soul should hear the rasa-lila dance from an authorized
spiritual master and be trained by him so that he can understand the whole situation;
thus one can be elevated to the highest standard of spiritual life ; otherwise one
will be implicated. Material lust is a kind of heart disease, and to cure the material heart
disease of the conditioned soul, it is recommended that one should hear, but not from the
impersonalist rascals. If one hears from the right sources with right
understanding, then his situation will be different . One must hear from disciplic
succession. Anu means following, and anu means always. So one must always follow the
disciplic succession and not hear from any stray professional reciter, Mayavadi or
ordinary man. Anusrnuyat means that one must hear from an authorized person who is in
the disciplic succession and is always engaged in Krsna consciousness.”36

All the acaryas in our Brahma-Madhva-Gaudiya Vaisnava Sampradaya, especially from Srila Rupa
Gosvami, are uttama mahabhagavatas. Because they have the fully clear understanding, they can
impart that right understanding.

IX. Statement by Sripad B. G. Narasingha Maharaja:

Srila A.C. Bhaktivedanta Swami Prabhupada has mentioned in his Bhagavatam commentary
(2.2.12) that unless one is freed from material sex desire, one should not read or hear topics
past the second canto of Bhagavatam. Srila Prabhupada writes as follows:

17
 “So purification means getting free gradually from sex desire, and this is attained by
meditation on the person of the Lord as described herein, beginning from the feet.
One should not try to go upwards artificially without seeing for himself how much
he has been released from the sex desire. The smiling face of the Lord is the Tenth
Canto of Srimad-Bhagavatam, and there are many upstarts who at once try to begin
with the Tenth Canto and especially with the five chapters that delineate the rasa-
lila of the Lord. This is certainly improper. By such improper study or hearing of
Bhagavatam, the material opportunists have played havoc by indulgence in sex life
in the name of Bhagavatam. This vilification of Bhagavatam is rendered by the acts
of the so-called devotees; one should be free from all kinds of sex desire before he
tries to make a show of recital of Bhagavatam. Sri Visvanatha Cakravarti
Thakura clearly defines the import of purification as cessation from sex indulgence.
He says, yatha yatha dhis ca sudhyati visaya-lampatyam tyajati, tatha tatha
dharayed iti citta-suddhi-taratamyenaiva dhyana-taratamyam uktam.
“And as one gets free from the intoxication of sex indulgence by purification of
intelligence, one should step forward for the next meditation, or in other words, the
progress of meditation on the different limbs of the transcendental body of the Lord
should be enhanced in proportion to the progress of purification of the heart. The
conclusion is that those who are still entrapped by sex indulgence should never
progress to meditation above the feet of the Lord; therefore recital of Srimad-
Bhagavatam by them should be restricted to the First and Second Cantos of
the great literature. One must complete the purification process by assimilating the
contents of the first nine cantos. Then one should be admitted into the realm of the
Tenth Canto of Srimad-Bhagavatam.”

Response:
Sripad B. G. Narasingha Maharaja’s initial statement is misleading—whether by intent or poor
paraphrasing. In regard to being free from sex desire, in the purport to this verse Srila A.C.
Bhaktivedanta Swami Prabhupada refers to—“those who recite ”, not —those who “read or
hear ”, as Sripad B. G. Narasingha Maharaja claims.

Besides this, the words in the original Sanskrit, visaya-lampatyam tyajati, translated as ‘intoxication
of sex indulgence,’ means gross sex indulgence, not just desire. One must certainly be free of this in
order to recite past the Second Canto of Srimad-Bhagavatam.

In the above paragraph Srila A.C. Bhaktivedanta Swami Prabhupada’s use of the words, ‘improper
study or hearing’, means hearing from an improper source. The proper source, a self-realized
speaker in the disciplic succession, will naturally teach his hearers what to hear, how to hear
properly, and how to properly follow.

This is also confirmed as follows in his purport to Srimad-Bhagavatam, Fourth Canto, Chapter 12,
Verse 44:

“Whether we hear the pastimes and activities of the Supreme Lord or we hear about
the character, reputation and activities of His devotees, they are all one and the same.
Neophyte devotees simply try to understand the pastimes of the Lord and are not very
interested in hearing about the activities of His devotees, but such discrimination
should not be indulged in by any real devotee. Sometimes less intelligent men try to
hear about the rasa dance of Krsna and do not take care to hear about other portions
of Srimad-Bhagavatam, which they completely avoid. There are professional
Bhagavata reciters who abruptly go to the rasa-lila chapters of Srimad-Bhagavatam,

18
 as if other portions of Srimad-Bhagavatam were useless. This kind of discrimination
and abrupt adoption of the rasa-lila pastimes of the Lord is not approved by the
acaryas. A sincere devotee should read every chapter and every word of
Srimad-Bhagavatam, for the beginning verses describe that it is the ripened fruit of
all Vedic literature. Devotees should not try to avoid even a word of Srimad-
Bhagavatam.”37

X. Statement by Sripad B. G. Narasingha Maharaja:

It was also told to us by Srila B.P. Puri Goswami Maharaja that his Guru Maharaja, Srila
Bhaktisiddhanta Saraswati Thakura, was very strict about reading or hearing even the baby pastimes
of Krsna, what to speak of reading or hearing the amorous pastimes of the Lord with the gopis.
Srila Bhaktisiddhanta Saraswati Thakura as a method of practice never recommended
such. Therefore, we find that the disciples of Srila Bhaktisiddhanta Saraswati Thakura never
indulged in such matters in the course of their preaching activities. Higher topics were always
reserved for the most qualified devotees of the Lord. The pastimes of Radha Krsna were never
taken to the public or to the ears of the neophyte devotees.

Response:
Our dandavat pranams to nitya-lila-pravista omvisnupada paramahamsa astottara-sata Srila B. P.
Puri Gosvami Maharaja, a pure devotee of Sriman Mahaprabhu and the Divine Couple.

However, again, Sripad B. G. Narasingha Maharaja uses an apparently paraphrased, isolated bit of
anecdotal reference as evidence—without any context (time, place, circumstances and audience)—
to support his thesis. He himself knows how easily, and painfully, this type of “evidence” can
become misrepresented to many devotees’ spiritual detriment. Srila A. C. Bhaktivedanta Swami
Prabhupada’s comments in a letter to Sriman Rupanuga Prabhu dated April 28th , 1974 concerning
Srila B. R. Sridhar Maharaja and other Godbrothers, which was widely circulated in ISKCON and
used without regard to other—and later—statements to the contrary, is a well-known example. 38

Therefore, these types of anecdotal references are not the proper way to present evidences in a
serious sastric discussion. 39

Our Response III shows that Sripad B.G. Narasingha Maharaja’s statement here, “Srila
Bhaktisiddhanta Saraswati Thakura as a method of practice never recommended such” is, at best,
exaggerated. The patient reader is reminded of this with an excerpt from that portion:

“All these days we have not spoken about lila. Why? Because this is our most
confidential asset. This is our only sadhya (perfection). But, one should not make the
mistake of thinking that anartha-nivrtti (overcoming impediments such as lust and
greed) is the prayojana (goal of life). One thinking like this will never enter into
artha-pravrtti (acquiring one’s actual need). For this reason, I will begin speaking
about astakaliya-lila. I know that you are not ready to hear it….”40

Furthermore, Srila Bhaktivedanta Narayana Maharaja reminds us of the following stricture in the
Srimad-Bhagavatam, 10.33.30:

naitat samacarej jatu manasapi hy anisvarah

vinasyaty acaran maudhyad yatharudro ‘bdhijam visam

“In other words, those who are not isvara, the Supreme Lord, who are powerless and
subjected to karma, should never imitate the Lord’s pastimes even within their minds.

19
 If anyone foolishly imitates Lord Siva by drinking the poison generated from the
ocean, he will certainly be destroyed.” 41

Then he summarizes the acaryas’ commentaries as follows:

“The gist of Srila Jiva Gosvami’s and Srila Visvanatha Cakravarti Thakura’s
commentaries on this verse is that living entities who are subservient to the material
body and who are anisvara— bereft of the controlling potency of the Supreme Lord—
should never behave in such a way even within their minds. What to speak of actually
performing such activities, one should not even desire to do so. In other words, such
acts performed by God in transgression of religious codes should not be contemplated
even within the mind.
“The word samacarana (behavior), when divided into its constituent parts (samyak +
acarana), indicates complete behavior. Here it has been used to indicate total
prohibition of such activity. Therefore, the purport is that such behavior
should not be adopted even to the slightest extent. What to speak of
performing such activities through speech or the senses, one should not
even mentally conceive of such activities.
“The word hi indicates that this certainly must not be done. If one were to behave in
that way, he would be completely destroyed. The significance of the word maudhyad
(stupidity) is that if anyone, being ignorant of the Lord’s omnipotence and his own
incompetence, foolishly adopts such behavior, he will be utterly ruined. Just as if
anyone other than Lord Siva were to foolishly consume deadly poison,
instantaneously he would be destroyed. But Lord Siva, in spite of drinking poison, is
not destroyed; to the contrary, he attains even greater fame and splendor as Nila-
kantha, he whose throat turned blue from drinking poison.
“Here in this verse, imitation of such behaviour has been prohibited, yet in the verse
to come (S.B.10.33.36.)—yah srutva tat-paro bhavet—it is evident that not only
devotees but even others who faithfully hear these pastimes will become fully
devoted to the Supreme Lord. This has been further explained in the verse from
Srimad-Bhagavatam (10.33.39.)….”42

Why does Srila Sukadeva Gosvami bring up this prohibition (Srimad-Bhagavatam 10.33.30) after
he has already described the rasa dance to Maharaja Pariksit, in response to Maharaja Pariksit’s
concerns about its morality (Srimad-Bhagavatam 10.33.26 and 27)?

Srila A. C. Bhaktivedanta Swami Prabhupada, in his Krsna, The Supreme Personality of Godhead,
elaborately describes many reasons. He explains that one should hear with faith and honor from a
qualified speaker; but that after hearing , one should never imitate externally—or imagine
internally—oneself to be in the position of Krsna.

If only those who are already anartha-nivrtti can hear rasa-lila, what is the necessity for giving
them a warning after the fact? According to Sripad B. G. Narasingha Maharaja their hearts are
already pure. And, it is accepted that unqualified speakers and unqualified hearers ignore this
warning and indulge themselves in illicit fantasies anyway. So who is this prohibition for? The
answer can only be sincere hearers who are not yet fully purified.

Srila Visvanatha Cakravarti Thakura confirms this in his commentary to Srimad-Bhagavatam

10.33.26-27:

20
 sri-pariksid uvaca
samsthapanaya dharmasya prasamayetarasya ca
avatirno hi bhagavan amsena jagad-isvarah
sa katham dharma-setunam vakta kartabhiraksita
pratipam acarad brahman para-darabhimarsanam

Translation:
Pariksit Maharaja said: ‘O brahmana, the Supreme Personality of Godhead, the Lord
of the universe, has descended to this earth along with His plenary portion to destroy
irreligion and reestablish religious principles. Indeed, He is the original speaker,
follower and guardian of moral laws. How, then, could He have violated them by
touching other men’s wives?’43

Commentary by Srila Visvanatha Cakravarti Thakura:

Atha pariksit sabhoparistanam vividhavasanavatam karmi jnani prabhrtinam
Hrdaye sandeha samudbhutamalaksya taducchedartham prcchati-samsthupanayeti

Translation of the Commentary:

As Sukadeva Gosvami was speaking, King Pariksit noticed that some persons seated
in the assembly on the bank of the Ganges were harboring doubt about the Lord’s
activities. These doubtful persons were karmis, jnanis and others who were
not devotees of the Lord. To clear up their doubts, King Pariksit asks this question
on their behalf.”44

Here it is clearly proven that Srila Sukadeva Gosvami spoke rasa-lila to those who were:

1. not anartha-nivrtti

2. not even devotees

Has Srila Sukadeva Gosvami violated his own statement in Srimad-Bhagavatam

10.33.39? According to Sripad B. G. Narasingha Maharaja’s interpretation, he has.

One might now humbly ask the following questions of Sripad B. G. Narasingha Maharaja:

1. Under the guidance of which liberated acarya(s) has he meticulously studied the
commentaries of Srila Sanatana Gosvami and Srila Jiva Gosvami, namely Brhat
and Laghu Vaisnava Tosanis respectively, and Srila Visvanatha Cakravarti
Thakura, namely Sarartha-darsini?

2. Furthermore, if he has not undergone such a meticulous study under the guidance
of a realized acarya(s), does he himself know the Sanskrit language?

If neither of these requirements is fulfilled, then one should be very careful how one airs one’s own
opinion in public, lest one become criticized in the community of learned Vaisnavas.

According to one’s sukrtis (pious activities) and samskaras (impressions on the heart from past and
present pious and impious activities), one will have taste for hearing from the right or wrong source.
Or, one will have no taste at all. As described in the Brhad Naradiya Purana and quoted in Srila
Sanatana Gosvami’s Hari-bhakti-vilas, “this sadhu-sanga is not obtained coincidentally. It is the
result of sukrti or pious activites accumulated over many, many lifetimes”. 45

21
 bhaktistu bhagavad bhakta sangena parijayate
sat-sanga-prapyate pumbhih sukrtaih purva sancitaih

“Bhakti becomes manifest by the association of the Lord’s devotees. The association
of devotees is obtained by previous accumulated piety.”46

From the above verse one can understand that if a person has an opportunity to hear from a bona-
fide speaker, that opportunity is afforded one by dint of one’s qualifications, which have come from
one’s past sukrtis and samskaras. Therefore there is no question of a bona-fide speaker
having an audience that is unqualified to hear what Sri Krsna, within his heart, is
inspiring him to speak.

XI. Statement by Sripad B. G. Narasingha Maharaja:

There is actually no difference between purely chanting Hare Krsna and the pastimes of Radha
Krsna save and except that chanting the holy name is the safer position. Therefore it is advised that
one should hear the holy name of Krsna. Srila B.P. Puri Goswami Maharaja was also fond of
saying, “Take full shelter of the holy name of Krsna and there will be less commotion and more
promotion.” Just consider. If while still subject to sex desire one tries to hear the pastimes of Radha
and Krsna but fails to control the mind and at that point allows some unwholesome thought to enter,
then a great offense will be committed. We have heard from Srila B.R. Sridhara Deva Goswami
Maharaja that when such an offense is committed against the lila of the Supreme Lord, the
guardians of that plane will take note and the offender may be barred from entering there forever.
Certainly this should be taken very seriously. To save us from such an unfortunate end, the
recommended process to achieve purification is Krsna-Kirtan (chanting the holy name) and not
smaranam (the process of remembrance of lilas). Srimad-Bhagavatam, Srila Jiva Goswami,
Krsnadasa Kaviraja Goswami, Srila Bhaktisiddhanta Saraswati Thakura, our Prabhupada and many
other stalwarts have all given stress to kirtan as the most effective process for this age.

kaler dosa-nidhe rajann asti hy eko mahan gunah

kirtanad eva krsnasya mukta-sangah param vrajet
“The age of Kali, the repository of all evils, has but one glorious characteristic; in this
age, those who simply chant the holy name of Krsna are liberated and reach the
Supreme Lord.” (Bhag. 12.3.51)

nama-sankirtanam yasya, sarva-papa-pranasanam

pranamo duhka-samanas, tam namami harim param
“Krishna’s holy name can relieve us from all undesirable sinfulness, all filthy
characteristics, and all miseries. Let us all bow down to Him.” (Bhag. 12.13.23)

bhajanera madhye srestha nava-vidha bhakti

krsna-prema. 'krsna' dite dhare maha-sakti
tara madhye sarva-srestha nama-sankirttana
niraparadhe nama laile paya prema-dhana
“Of all forms of divine service, nine forms are superior, which with great potency
bestow upon devotees love of Krsna, and their personal relationship with Him; and of
the nine, the best is nama-sankirtan, the congregational chanting of the holy name.
By offencelessly taking the holy name, the treasure of love for the Lord is attained.”
(CC. Antya 4.70,71)

22
 Not only is the process of kirtan recommended by sastra (scripture), all other forms of devotional
practice are subservient to kirtan.

yadyapy anya bhaktih kalau karttavya

tada kirtan-akhya-bhakti-samyogenaiva
“In the Kali-yuga, of the nine basic forms of devotional practices, the forms other
than kirtan certainly should be practiced, but they must be conducted subserviently to
kirtan.” (Bhakti-sandarbha, Sankhya 273)

Response:
This is a classic straw-man argument; and, the fault of visaya-antara, deviating from the point in
contention.

Sripad B. G. Narasingha Maharaja’s original topic is whether one who is not “free from unwanted
disturbances in the heart” should hear rasa-lila katha from a rasika-acarya. But now he is
discussing whether the neophyte should put stress on kirtana or smarana.

Since it is accepted by all acaryas, of all times, that kirtana is prominent and that smarana is only
achieved through the medium of kirtana, this is not the point in contention. But it is also a fact that
pure kirtana cannot be achieved without proper sravana—which is the whole point of this
discussion.

XII. Statement by Sripad B. G. Narasingha Maharaja:

It may be argued that unless the holy name is chanted purely it will not have any effect whereas the
pastimes of the Lord are immediately relishable and purifying. But this is a faulty argument. Even
before the holy name is chanted purely it has a purifying effect. Nama-bhasa is the stage of
chanting before suddha-nama (pure chanting) is reached. Continuous chanting during the stage of
nama-bhasa gradually gives us promotion to suddha-nama.

Response:
The sastra warns clearly that continuous chanting during the stage of namabhasa (dim
reflection, semblance, or shadow of the holy name) will result eventually in falling
down or impersonalism—unless one avails oneself of the fruit of chanting namabhasa
in the form of sadhu-sanga.

This is confirmed by Srila Bhaktivinoda Thakura in Sri Sanmodana Bhasyam, his commentary on
Sri Siksastaka. In the first verse, he explains that one may chant hari-nama, but the seven excellent
results of chanting beginning with “ceto-darpana-marjanam…” will not occur unless one regularly
hears hari-katha from the lips of self-realized souls. This is a direct quote from his commentary for
the pleasure of the reader:

“Even if one of these two types of sraddha arises, suddha-bhakti can develop only by
continuous engagement in suddha-hari-katha in the form of sravana and kirtana in
the association of unadulterated pure devotees. If one does not regularly engage in
such hari-katha in the association of saintly persons, his sraddha will gradually
dwindle and then vanish altogether.”47

In other words, even is one is chanting the holy name, if one does not continually hear pure hari-
katha from pure Vaisnavas; eventually one loses all faith in pure krsna-bhakti. Thus, one becomes
attracted to sense gratification, impersonalism, or any of the various types of bhakti-abhasa.

23
 Srila Jagadananda Pandita, a personal associate of Sri Caitanya Mahaprabhu, has written in his
Prema-vivarta:

Asadhu-sange bhai, krsna nama nahi haya

Namaksara bahiraya bate, tabu nama kabhu naya
….kabhu namabhasa haya, sada nama-aparadha
Jadi koribe krsna-nam sadhu-sanga koro

“It is not possible to chant Krsna’s name in the company of those who are not sadhus.
Simply the external sound of the letters of Krsna’s name may be chanted, but never
the real name…. One will simply continue to chant nama-aparadha (chanting with
offensives to the holy name), or occasionally namabhasa (chanting a semblance of
the holy name). If you want to chant suddha-nama you must be in sadhu-sanga.”48

In sadhu-sanga one will inevitably hear the pastimes of Krsna. This hearing of the pastimes of
Krsna nourishes the sambandha-jnana (deep knowledge of one’s intimate relationship with the
Supreme Lord) of the sadhaka (practitioner of sadhana); and thus, a very thick relationship with
Krsna is established in one’s heart. Only then will the pure name manifest on one’s tongue.

And as Srila A. C. Bhaktivedanta Swami Prabhupada cautions (paraphrasing Sanatana Gosvami’s

reference to the Padma Purana in his Hari-bhakti-vilas):

“We have seen it practically. Even a child can take part in the chanting, or even a dog
can take part in it. The chanting should be heard, however, from the lips of a pure
devotee of the Lord, so that immediate effect can be achieved. As far as possible,
chanting from the lips of a nondevotee should be avoided, as much as milk
touched by the lips of a serpent causes poisonous effect.”49

In the Srimad-Bhagavatam (3.25.25), the Lord has said:

satam prasangan mama viryasamvido

bhavanti hrt-karna-rasayanah kathah

“In the association of saintly persons , one has the opportunity to hear
rasayanah kathah which is very pleasing to both the ear and the heart.”

Again, independent endeavors to realize bhakti either by chanting hari-nama or by remembering

krsna-lila have been thoroughly condemned. All attempts to attain perfection that circumvent the
unconventional guidance of a rasika-acarya must meet with abject failure.

XIII. Statement by Sripad B. G. Narasingha Maharaja:

The pastimes of the Supreme Lord are supra mundane and cannot be understood or relished by the
mundane mind and senses which are covered with lust. Thinking of Radha and Krsna when one
is still a conditioned soul, what to speak of when one is suffering from sex desire, is more or
less a dreamy thing. That is to say that such so-called neophyte meditation has no actual touch
with the plane of reality in which Radha and Krsna are situated. In other words, coming in contact
with the lila of Radha and Krsna is not a thing of this world. One must cross many lower planes
before coming to the transcendental platform.

upajiya bade lata ‘brahmande bhedi’ yaya ‘viraja’

‘brahmaloka bhedi’ ‘paravyoma’ paya

24
 tabe yaya tad upari ‘goloka-vrndavana’
‘krsna-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 plane.
Then it grows further up to Goloka Vrndavana, finally reaching to embrace the wish-
yielding tree of Krsna's lotus feet.” (CC Madhya 19.153,4)

This is the death-blow to the sentiment mongers . They want rasa-lila which is situated in the
highest plane of divinity, but they want that experience through intellectual adjustment, not by
paying the actual price. In the language of Srila Bhaktivinode Thakura such persons are known as
pukura-curiwale, pond thieves.

Response:
But what is that price? And who is dreaming?

Srila A.C. Bhaktivedanta Swami Prabhupada gives us the real answers to both these questions:

“The Hare Krsna mantra chanting means keeping Krsna always within your heart.
This is not... It is not expensive at all. You haven’t got to make a very exalted
throne for Krsna. You can imagine that ‘In my heart I have placed now a very
diamond throne, and Krsna is sitting.’ That is accepted. It is... Actually it becomes.
Even within the mind you think that ‘I have kept one diamond throne, very costly
throne, because Krsna is coming. He will sit down here,’ that is not false. That is
a fact. So you create such situation within your heart. ‘Now Krsna has seated. Let
me wash His feet with the Ganges water, Yamuna water. Now I change His dress to a
first-class costly garments. Then I decorate with ornaments. Then I give Him for
eating.’ You can simply think of this. This is meditation. Svantah-sthena gadabhrta.
It is so nice thing. Anywhere you can sit down and think that Krsna is sitting in your
heart and you are receiving in so nice way. They are not false. They are also
fact. It is so easy.”50

It is interesting to hear Srila A. C. Bhaktivedanta Swami Prabhupada himself describe how he took
the name for his “International Society for Krsna Consciousness” from the description of raganuga-
bhakti (spontaneous devotional service in love) given in Sri Caitanya Caritamrta:

“In another poetry51 Rupa Gosvami says, krsna-bhakti-rasa-bhavita matih kriyatam

yadi kuto ’pi labhyate.…our this Krsna consciousness, I have taken this from this
word krsna-bhakti-rasa-bhavita matih. This is actual translation in Sanskrit .... krsna-
bhakti-rasa-bhavita matih. So Rupa Gosvami advises that, ‘Krsna consciousness, if it
is possible, please purchase. Don’t delay.’ Krsna-bhakti-rasa-bhavita matih kriyatam.
‘Purchase immediately!’ Krsna-bhakti-rasa-bhavita matih kriyatam yadi kuto ’pi.
‘Where it is available? It is very nice thing.’
‘Yes, it is available. You can purchase. The movement is going on. And what is the
price?’
‘Price?’
‘It is such a nice thing; you have to pay price. Yes, there is price.’
‘What is that?’
Tatra laulyam ekalam mulyam: “Simply your eagerness. That is price. This
price you have to pay.” Then you get Krsna. Immediately. Krsna is not poor.

25
 And the Krsna-seller, the Krsna devotee, he is also not poor. He can distribute Krsna
free. And he’s doing that. Simply you have to purchase by your eagerness. That is
wanted. Tatra laulyam.
‘Oh, eagerness? I have got eagerness.’
‘Oh, it is not so easy. Tatra laulyam ekalam mulyam janma-koti-sukrtair na
labhyate: This eagerness cannot be achieved even by pious activities for millions of
births.’
If you simply go on doing pious activities... Because without being pious, you cannot
approach Krsna. So if you go on doing simply pious, janma-koti-sukrtair... Sukrti
means pious activities, simply pious. Still, this eagerness is not awakened.
So this eagerness is very important thing. But it can be awakened by the
association of devotees. Therefore we are giving chance to everyone to invoke that
eagerness. Then you will see God eye to eye. It is not difficult. Tac chraddadhana
munayah. Those who have developed that eagerness, faith, that ‘I must see Krsna in
this life...’ This life is meant for seeing Krsna. It is not meant for becoming dogs and
hogs. Unfortunately, the whole civilization is going on, they are being trained to
become dogs and hogs. It is the only institution that is teaching people how to see
Krsna. This is the only institution, this Krsna consciousness movement. It is so
important.”52

Srila Bhaktivedanta Narayana Maharaja has given all sincere devotees further hints on how
we can develop that greed, even when we are not qualified:

“….Another point to consider is that if this argument is accepted (that one has to be
free of anarthas before hearing lila-katha), then we sadhakas who are still affected
by anarthas, although possessing faith, could never read nor hear the sacred books of
rasika Gaudiya Vaisnava acaryas like Srila Sanatana Gosvami, Srila Rupa Gosvami,
Srila Visvanatha Cakravarti Thakura and Srila Bhaktivinoda Thakura. Under such a
circumstance, we would be forever deprived of the extremely confidential and
elevated truths of bhakti expressed by these acaryas. There would be no possibility
that the sprout of greed for raganuga-bhakti would ever be awakened in our hearts.
Thus we would be forever cheated from that which was not previously given, the
prema-rasa of the most munificent Sri Saci-nandana, the bestower of krsna-prema.
What then would distinguish the Sri Gaudiya Vaisnavas who have taken shelter of Sri
Caitanya Mahaprabhu from Vaisnavas of other sampradayas?
“A third point to consider is this. In Sri Caitanya-caritamrta (Madhya 8.70) the
following verse is quoted from Padyavali:

krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto ‘pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate

“Here, the words laulyam api mulyam ekalam (indeed the only price is greed)
indicate that this supremely rare greed cannot be aroused even by pious activities
accumulated over millions and millions of births. Then how can this greed be
obtained? The words krsna-bhakti-rasa-bhavita matih indicate one whose
intelligence or perception has been awakened toward krsna-bhakti-rasa. Here, the
implication is that by faithfully hearing the narrations of Sri Krsna’s pastimes
saturated with rasa from the lips of rasika Vaisnavas in whom krsna-bhakti-rasa has
arisen, or by faithfully and attentively studying the literatures related to the pastimes

26
 of Sri Krsna composed by them, this greed may be obtained. Besides this, there is no
other means.
“Another argument, that at present there is no sadhaka who is completely
free from anarthas and, therefore, no one is eligible, nor in the future will
anyone be eligible, is completely illogical. Freedom from lust and all other
anarthas in and of itself is not the qualification for entrance into raganuga-
bhakti.
“On the contrary, greed awakened towards the Lord’s madhurya
(sweetness) is the sole qualification for entrance into raganuga-bhakti. Nor
is there any certainty that, by routine observance of the limbs of vaidhi-
bhakti alone, greed toward raganuga-bhakti will automatically awaken.
There is no evidence of this anywhere.
“Therefore, our highest obligation is to follow the purport of the
commentaries of the previous acaryas to the above-mentioned verses of
Srimad-Bhagavatam.” 53

XIV. Statement by Sripad B. G. Narasingha Maharaja:

We find that Sri Caitanya Mahaprabhu would sometimes become absorbed in thoughts of the lila of
Krsna. When the Lord came in contact with that plane of consciousness He manifested ecstatic
symptoms such as trembling, faltering of the voice, and becoming unconscious. He would
sometimes sweat blood, and His limbs would sometimes contract within His body. The Lord
manifested these symptoms as a result of coming in connection with the transcendental plane.
Srila B.R. Sridhar Deva Goswami Maharaja used to say; “Only we are to conjecture the ideal. But
if we think that we have got that, it is finished. We have got something else. It is such a thing,
adhoksaja. Any force of our mind or intelligence can never catch it. Avan manasa gocara. It exists
transcending our mental speculation and also the consideration of our judiciousness. But still it
exists.”

Response:
Srila Bhakti Raksaka Sridhara Maharaja has written marvelously, in our guru-varga (line of
teachers). He is a bona-fide speaker, and he is training his actual followers how to hear.

He is quoted first as saying: “Only we are to conjecture the ideal.”

In other words, it is necessary for us to conjecture, or conceive of, that ideal spiritual
realm. And only by hearing from pure devotees are we able to conjecture.

Then: “If we think that we have got that, then it is finished. We have got something else.”

By such hearing we can remember the pastimes of Krsna and His associates.
However, if we artificially imagine that we are already perfect, that we are already in
the lilas ourselves, then our attempt to attain that ideal realm is finished. That is
sahajiya. If we imagine we are already gopis, and our bodies are spiritual and
therefore meant for enjoyment, then “we have got something else.”—lust. And we’ll
go to hell—“it is finished.”

And finally: “It is such a thing, adhoksaja (transcendental). Any force of our mind or intelligence
can never catch it. Avan manasa gocara. It exists transcending our mental speculation….”

Srila A.C. Bhaktivedanta Swami Prabhupada also quotes the words avan manasa

27
 gocara several times. In one example, he says:

“.... So therefore Krsna is giving you the knowledge. That you have to hear.
Knowledge which you cannot experience by your senses at the present moment, you
have to hear from the authority. Avan manasa-gocara. Which is beyond
your mind and intelligence, you have to hear from the authority.”54

Srila A.C. Bhaktivedanta Swami Prabhupada further differentiates between proper and improper
conjecturing:

“According to Caitanya Mahaprabhu, the chapters of the Srimad-Bhagavatam

describing the rasa-lila are not meant for ordinary persons; they are meant for
liberated persons only. Therefore these descriptions of the rasa-lila should not be
described to ordinary people. Those who are advanced devotees, liberated from
material contamination, can try to understand Krsna’s rasa-lila. One must not try to
imagine the rasa-lila of Radha and Krsna in mundane terms.
“But even though ordinary hearers of Srimad-Bhagavatam do not know
the deep significance of Krsna’s rasa-lila, because they hear about Krsna’s
pastimes they become purified. And if they hear from authorized sources, they
will be promoted to the transcendental devotional platform. The disease within the
heart is lust, the desire to enjoy, and by hearing from authorized sources
about Krsna’s pastimes of loving exchanges with the gopis, the deep-
rooted lusty desires in the heart will be completely eradicated.
“Unfortunately, most people do not hear the Srimad-Bhagavatam from
authoritative sources. They hear only from professional reciters. Therefore they
remain materially diseased, full of lusty desires. Some become sahajiya,
pretending to be Krsna and Radharani and Her gopi friends. In this way they
behave as if they were the supreme enjoyer.” 55

The above sastric quotations support our previous acaryas, as amply demonstrated in these
Responses. It is quite different to what appears to be Sripad B. G. Narasingha Maharaja’s unstated
perspective here of Srila B. R. Sridhar Maharaja’s quoted statement.

XV. Statement by Sripad B. G. Narasingha Maharaja:

Purification of the mind and senses is required if we want to progress to the transcendental plane
and that purification is most substantially achieved by taking shelter of the holy name of Krsna.
That was the opinion of Sri Caitanya Mahaprabhu.

ceto-darpana-marjanam bhava-mahadavagni-nirvapanam
sreyah-kairava-candrika-vitaranamvidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam

“Let there be all victory for the chanting of the holy name of Lord Krsna, which can
cleanse the mirror of the heart and stop the miseries of the blazing fire of material
existence. That chanting is the waxing moon that spreads the white lotus of good
fortune for all living beings. It is the life and soul of all education. The chanting of
the holy name of Krsna expands the blissful ocean of transcendental life. It gives a
cooling effect to everyone and enables one to taste full nectar at every step.”

28
 Response:
Our dandavat pranams to the Supreme Personality of Godhead—Lord Sri Caitanya Mahaprabhu—
and to His Siksastakam. And again, our repeated sastang pranams to Srila Rupa Gosvami, Srila
Bhaktisiddhanta Sarasvati Thakura, Srila A. C. Bhaktivedanta Swami Prabhupada, and the essence
of all their advice as found in the 8th verse and purport of The Nectar of Instruction (Sri
Upadesamrta):

tan-nama-rupa-caritadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi jananugami
kalam nayed akhilam ity upadesa-saram

“The essence of all advice is that one should utilize one’s full time—twenty-four
hours a day—in nicely chanting and remembering the Lord’s divine name,
transcendental form, qualities and eternal pastimes, thereby gradually engaging one’s
tongue and mind. In this way one should reside in Vraja [Goloka Vrndavana dhama]
and serve Krsna under the guidance of devotees. One should follow in the footsteps
of the Lord’s beloved devotees, who are deeply attached to His devotional service.”

“….Again Srila Rupa Gosvami states in Bhakti-rasamrta-sindhu (1.2.295):

seva sadhaka-rupena
siddha-rupena catra hi
tad-bhava-lipsuna karya
vraja-lokanusaratah

“‘In the transcendental realm of Vraja (Vraja-dhama) one should serve the Supreme
Lord, Sri Krsna, with a feeling similar to that of His associates, and one should place
himself under the direct guidance of a particular associate of Krsna and should follow
in his footsteps. This method is applicable both in the stage of sadhana
(spiritual practices executed while in the stage of bondage) and in the stage
of sadhya (God realization), when one is a siddha-purusa, or a spiritually perfect
soul.’

“Srila Bhaktisiddhanta Sarasvati Thakura has commented as follows upon this verse:
‘One who has not yet developed interest in Krsna consciousness should
give up all material motives and train his mind by following the
progressive regulative principles, namely chanting and remembering
Krsna and His name, form, quality, pastimes and so forth. In this way, after
developing a taste for such things, one should try to live in Vrndavana and pass his
time constantly remembering Krsna’s name, fame, pastimes and qualities under the
direction and protection of an expert devotee. This is the sum and substance of
all instruction regarding the cultivation of devotional service.’” 56

XVI. Statement by Sripad B. G. Narasingha Maharaja:

Some gentleman has written in a recent publication that anyone who says that we should not listen
to the narration of Krsna-lila with the gopis is certainly an atheist. But if we were to follow that line
of thinking then even the Mahajanas (great devotees) would have to be considered atheistic. The
fact is that those with high regard for Divinity always deal with Divinity with the greatest caution,
such that offense should not be committed.

29
 Response:
While Sripad B. G. Narasingha Maharaja does not specify which “gentleman” or “publication” he is
referring to, such a statement is found in Srila Bhaktivedanta Narayana Maharaja's Introduction to
the second publishing 57 of his Venu-Gita, page xvi. What Sripad B. G. Narasingha Maharaja failed
to recognize in his own statement above is that this is the direct translation from Srila Visvanatha
Cakravarti Thakura's Sarartha Darsini commentary on Srimad-Bhagavatam 10.33.39 (“vikriditam
vraja-vadhubhir idam ca visnoh…hrd-rogam asv apahinoty acirena dhirah”) as mentioned before
in Response V. Here is the original Sanskrit of the quote in question:

Dhirah pandita iti hrd roge satyapi katham prema bhaved ity anastikya laksanena
murkhatvena rahita ity arthah. Ataeva sraddhanvita iti sastravisvasinam
namaparadhinam premapi nangikarotiti bhavah.

[Anastikya means ‘atheist’, murkhatvena means ‘fool’, sastravisvasinam means

‘disbeliever in sastra’, and namaparadhinam means ‘offender to the holy name’.]

Here is the translation of Srila Visvanatha Cakravarti Thakura’s quote above:

“The word dhira means pandita, or one who is learned in the sastra. One who refuses
to accept the claim of this verse and thinks, ‘As long as the disease of lust remains in
the heart, prema cannot be obtained,’ is said to possess an atheistic temperament. One
who is free from such a foolish, atheistic demeanor is known as pandita or sober
person (dhira). Consequently, only those who have firm faith in the sastra are known
as dhira. Those who have no faith in the statements of the sastra are atheistic and
offenders to the holy name. Such persons can never attain prema.” 58

Srila Bhaktivedanta Narayana Maharaja comments as follows:

“Consequently, in the heart of the sadhakas who firmly believe in the statements of
the sastra, faith arises by hearing rasa-lila and other narrations. Only in the hearts of
such faithful devotees does prema manifest its influence as a result of hearing lila-
katha. Thereafter, lust and all evils present within the heart of the devotees are
destroyed to the root.”59

By Sripad B. G. Narasingha Maharaja’s own line of reasoning, it is not at all possible for any
Mahajanas to differ from Srila Visvanatha Cakravarti Thakura, or vice versa. Does he think that
Srila Visvanatha Cakravarti Thakura is an ordinary “gentleman” who has failed to exercise
“caution, such that offense should not be committed”?

XVII. Statement by Sripad B. G. Narasingha Maharaja:

The neophytes should therefore not concern themselves with the narration of the lilas of Krsna as
much as they should concern themselves with the holy name of Krsna. One should first surrender to
the holy name. And if one is a disciple of a bona-fide spiritual master he should first concern
himself/herself with the instructions of that spiritual master. That is the way of advancement in
Krsna consciousness.

Response:
In this and his previous statement, Sripad B. G. Narasingha Maharaja has oscillated between “great
devotees” and “neophytes” so that he appears to be:

1. Inadvertently obfuscating the point he is trying to make; or

30
 2. Genuinely confused about what instruction is meant for whom; or
3. Inadequately expressing his idea clearly. When he states: “The neophytes should
therefore not concern themselves with the narration of the lilas of Krsna….”, does
he mean:
a) The neophytes should not themselves narrate the lilas of Krsna; or
b) The neophytes should not hear the narration of the lilas of Krsna from
mayavadis and sahajiyas; or
c) The neophytes should not hear the narration of the lilas of Krsna from expert
devotees (rasika-acaryas); or
d) Children should not hear Krsna Book stories from their parents 60 ; or
e) All of the above?

If perchance he was actually quoting/paraphrasing some other authority without acknowledgment,

then it would be helpful if he would clarify his interpretation of their statement within the larger
context of that authority’s full discussion.

And, when he follows this with the words, “… as much as they should concern themselves with
the holy name of Krsna….”, does this mean that he actually thinks it may be all right for the
neophytes to “concern themselves with the narration of the lilas of Krsna” now and then?

And if so, under what conditions ? Perhaps all the ones that have been delineated in these
Responses?

XVIII. Concluding Remarks:

Therefore, on the grounds of concrete scriptural evidence, it is established that…

1. The highest good (sreyah uttamam) can be obtained by anyone who faithfully hears
krsna-katha from a bona-fide rasika-acarya .

2. In his article, “Hearing from A Rasika Acarya”, Sripad B. G. Narasingha Maharaja is

unable to provide:
a) reconciliation or harmonization of the various statements of the acaryas and sastras
(scriptures) with regard to this topic;
b) clear understanding of the topic’s dynamic application by current and past acaryas.

3. In his article, “Hearing from A Rasika Acarya”, Sripad B. G. Narasingha Maharaja is

presenting a one-sided view, generally:
a) couched in ambiguous terminology; and,
b) masked as authoritative either by anecdotal reference, incorrect paraphrasing, and/or
illogical conclusions; thereby,
c) presenting a harmful philosophy that is radically different from Rupanuga Gaudiya
Vaisnava siddhanta as expressed by Srila Visvanatha Cakravarti Thakura and other
prominent acaryas.

All glories to Sri Guru and Gauranga! Gaura Premanande Hari Hari Bol!

Vaisnava dasanudas, Dhrstadyumna das vanacari

The End

31
Endnotes
1
adau sraddha tatah sadhu-sango ’tha bhajana-kriya
tato ’nartha-nivrttih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet kramah
“In the beginning one must have a preliminary desire for self-realization. This will bring one to
the stage of trying to associate with persons who are spiritually elevated. In the next stage one
becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee
begins the process of devotional service. By execution of devotional service under the guidance
of the spiritual master, one becomes free from all material attachment, attains steadiness in self-
realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Sri
Krsna. This taste leads one further forward to attachment for Krsna consciousness, which is
matured in bhava, or the preliminary stage of transcendental love of God. Real love for God is
called prema, the highest perfectional stage of life.”
Bhagavad gita As It Is, Chapter 4, Text 10, Purport, Srila A.C. Bhaktivedanta Swami
Prabhupada, BBT (Bhaktivedanta Book Trust)
2
Madhurya-kadambini (Cloud Bank of Nectar), Third Shower of Nectar: Mitigation of
Inauspicious Elements, Srila Visvanatha Cakravarti Thakura, translated by Deena Bandhu Dasa
with the help of his friends, Vrinda Trust, Nandagram, U.P., 1993
3
Madhurya-kadambini (Cloud Bank of Nectar), idem.
4
Sri Gaudiya Giti-guccha, “Sri Radha-nistha”, Srila Narottama dasa Thakura, GVP (Gaudiya
Vedanta Publications)
5
Sri Caitanya Caritamrta, Adi-lila, Chapter.4, Verses 231-234, Srila A.C. Bhaktivedanta Swami
Prabhupada, BBT
6
Srimad-Bhagavatam 1.1.3, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
7
Bhagavad gita As It Is, Introduction, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
8
The similarities and differences between Gaudiya and sahajiya are highly technical points that are
not the point in contention here and will be dealt with later in a separate paper.
9
Sri Bhakti-rasamrta-sindhu-bindu, Chapter 4, Anga 61
10
Krsna, The Supreme Personality of Godhead, Chapter 33: “Description of the Rasa Dance”, Srila
A.C. Bhaktivedanta Swami Prabhupada, BBT
11
Srimad-Bhagavatam 6.2.11, Lecture, Allahabad, India, January 16th , 1971, Srila A.C.
Bhaktivedanta Swami Prabhupada
12
Sri Caitanya Caritamrta, Adi-lila 4.30, Purport, Srila A.C. Bhaktivedanta Swami Prabhupada,
BBT
13
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
14
Sri Caitanya Caritamrta, Adi-lila 4.34, Purport, Srila A.C. Bhaktivedanta Swami Prabhupada,
BBT
15
Sri Caitanya Caritamrta, Adi-lila 4.35, Verse, Srila A.C. Bhaktivedanta Swami Prabhupada,
BBT
16
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
17
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
18
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
19
Although not credited by Sripad B. G. Narasingha Maharaja, the translation of this verse of the
Bhagavatam (10.33.39) given above appears to have been taken from Srila A. C. Bhaktivedanta
Swami Prabhupada’s Sri Caitanya Caritamrta, Antya-lila 5.48.
20
This is an elaborate subject matter more fully discussed in Madhurya-kadambini (Cloud Bank of
Nectar), Third Shower of Nectar: Mitigation of Inauspicious Elements, Srila Visvanatha

32
 Chakravarti Thakura, translated by Deena Bandhu Dasa with the help of his friends, Vrinda Trust,
Nandagram, U.P., 1993
21
To better understand this, just think of prema as the ultimate development of sraddha, the
beginning point in the process of devotional service outlined by Srila Rupa Gosvami. See
Endnote 1. Sraddha is present in all the stages — it doesn’t cease when sadhu-sanga, et al,
begin. Similarly, in prema, anartha-nivrtti becomes absolute; that is to say, anarthas are
absolutely eradicated. Which is also interesting to note in connection with the fall of the jiva
issue.
22
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
23
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
24
Any missing transliterations will be supplied upon request.
25
Sri Guru-carana-padma, Srila Narottama dasa Thakura
26
Conversation, Vrndavana, India, September 11th , 1974, Srila A.C. Bhaktivedanta Swami
Prabhupada
27
Krsna, The Supreme Personality of Godhead, Chapter 33: “Description of the Rasa Dance”, Srila
A.C. Bhaktivedanta Swami Prabhupada, BBT
28
Srimad-Bhagavatam 7.1.30, Purport, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
29
Srimad-Bhagavatam 5.5.9, Lecture, Vrndavana, India, October 31st , 1976, Srila A.C.
Bhaktivedanta Swami Prabhupada
30
Sri Caitanya-Caritamrta, Madhya-lila 8.255, Purport, Srila A.C. Bhaktivedanta Swami
Prabhupada, BBT
31
Radhastami, Srimati Radharani’s Appearance Day Lecture, London, England, September 18th ,
1968, Srila A.C. Bhaktivedanta Swami Prabhupada
32
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
33
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
34
Letter, to disciple Hayagriva das, Los Angeles, California, USA, November 8th , 1968, Srila A.C.
Bhaktivedanta Swami Prabhupada
35
Lecture, Mayapura, West Bengal, India, March 29th , 1975, Srila A.C. Bhaktivedanta Swami
Prabhupada
36
Krsna, The Supreme Personality of Godhead, Chapter 33: “Description of the Rasa Dance”, Srila
A.C. Bhaktivedanta Swami Prabhupada, BBT
37
Srimad-Bhagavatam 4.12.44, Purport, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
38
Letter, to disciple Rupanuga das, Tirupati, India, April 28th , 1974, Srila A.C. Bhaktivedanta
Swami Prabhupada
39
Analogously, in the United States legal system, the dicta, personal notes on a ruling (private
letters, informal conversations) of a judge (guru), while informing of his temperament
(speciality), do not carry the weight of the actual ruling (guru’s commentary), which must also
stand up to the test of appeals to the higher courts of his peers and superiors (sadhus’s
commentaries) and the Constitution (sastra). While I myself have quoted in this paper from such
letters and taped conversations (which are indeed quite revealing in certain circumstances—for
example, the origin and meaning of the words “International Society for Krishna Consciousness”
discussed in Endnote 51 to follow—and sometimes helpful for resolving practical issues), it
might generally serve the entire Vaisnava community better if in the future, when engaging in
debates (both face-to-face and long distance), all the sincere proponents of various camps stick to
tattva and siddhanta as provided in actual written commentaries and sastra to back up their
positions.
40
Lecture delivered by Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada at Radha-kunda during
Vraja-mandal parikrama in 1932, which was printed in The Gaudiya in 1934
41
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
42
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP

33
43
Srimad-Bhagavatam 10.33.26-27, Text, Disciples of Srila A.C. Bhaktivedanta Swami
Prabhupada, BBT
44
Srimad-Bhagavatam 10.33.26-27, Purport, Disciples of Srila A.C. Bhaktivedanta Swami
Prabhupada, BBT
45
Bhakti-rasamrta-sindu-bindu, Eastern Division, Second Wave, Sadhana-bhakti, Chapter 3,
“Stages Leading to Appearance of Prema”, page 32, Srila Bhaktivedanta Narayana Maharaja,
GVP
46
Brhan Naradiya Purana 4.33; Hari Bhakti Vilas 10.279
47
Sri Siksastaka, Sloka One, Page 4, Srila Bhaktivedanta Narayana Maharaja, GVP
48
Prema-vivarta, Sri Jagadananda Pandita, Chapter 7, Texts 1 - 3
49
The Hare Krsna Mantra, Record, Srila A.C. Bhaktivedanta Swami Prabhupada
50
Srimad-Bhagavatam 1.13.10, Lecture, Geneva, Switzerland, June 1st , 1974, Srila A.C.
Bhaktivedanta Swami Prabhupada
51
Sri Caitanya-Caritamrta, Madhya-lila 8.70, Text, Srila A.C. Bhaktivedanta Swami Prabhupada,
BBT. Purport : “The previous two verses are included in the Padyavali (13, 14), an anthology
compiled by Srila Rupa Gosvami. Verse 69 refers to devotional service in faith, and verse 70
refers to devotional service rendered out of intense greed. The first is devotional service rendered
in accordance with the regulative principles (vaidhi-bhakti), and the second refers to spontaneous
loving service (raganuga-bhakti) of the Lord without extraneous endeavor….”
52
Srimad-Bhagavatam 1.2.12, Lecture, Los Angeles, California, USA, August 15th , 1972, Srila
A.C. Bhaktivedanta Swami Prabhupada
53
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
54
Darsana, Mayapura, West Bengal, India, February 26th , 1977, Srila A.C. Bhaktivedanta Swami
Prabhupada
55
A Second Chance: The Story of a Near-Death Experience, Chapter 16: “Lord Krsna’s
Transcendental Pastimes”, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
56
The Nectar of Instruction, Verse 8 & Purport, Srila A.C. Bhaktivedanta Swami Prabhupada, BBT
57
The first publishing contained the Sanskrit transliteration.
58
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
59
Venu-gita, Introduction, Srila B. V. Narayana Gosvami Maharaja, GVP
60
As a parent, I can only attribute whatever attraction my teenage son has to chanting now to his
having grown up hearing Krsna book stories (hari-katha) and then receiving the mercy of
advanced Vaisnavas and a bona-fide rasika-guru to further solidify his faith and childhood
understandings.

34