Sanga: Bhaktisiddhanta Saraswati Thakura and Raganuga Bhakti - From Tripurari Swami's newsletter

EDITORIAL, Dec 27 (VNN) — "Bhaktisiddhanta did not emphasize lila smaranam for those who had not attained nistha, based on the reasoning that dhyana (meditation) requires a pure heart, whereas kirtanam (chanting) does not. He reasoned, as has Sri Sanatana Goswami in Brhad-bhagavatamrta, that smaranam (remembering) arises naturally out of kirtanam."

Q & A with Swami B. V. Tripurari

Q. Twice a month on Ekadasi, Vaisnavas are supposed to fast from grains and beans, but in Puri it is acceptable to take maha-prasada of Lord Jagannatha, even grains, on Ekadasi. What is the source of this idea? Is it based on any sastric statement?

A. I do not know the source of this idea, but in Vrndavana some sects teach something similar in the name of raga-marga. However, these are not Gaudiya sects, all of whom strictly observe Ekadasi. In Prema-vivarta it is written that the associates of Mahaprabhu presented him with a dilemma: how could they honor the prasada of Jagannatha on Ekadasi and still observe the Ekadasi vow of fasting? Mahaprabhu told them that they should pay obeisances to the maha prasada of Jagannathadeva and continue to fast. According to Sri Visvanatha Cakravarti, observance of Ekadasi is considered bhavasambandhi, that which is essential to the culture of raganuga-bhakti. At the same time, observance of Ekadasi is meant to be supportive of hearing and chanting, and if for reasons of service or ecstasy one fails to observe it, there is no harm.

Q. Some devotees are saying that gosthyanandi saints (preachers) cannot teach raganuga-bhakti and that only those who do solitary bhajana (bhajananandis) can attain the service of Sri Sri Radha-Krsna in Goloka? Is this true?

A. Some devotees emphasize kirtanam (chanting) and others emphasize smaranam (remembering), while all devotees do both. Gosthyanandi saints who travel and preach in sankirtana are as much saints as those who engage in solitary bhajana. Gosthyanandis teach about raganuga-bhakti and guide their followers on this path. Without them who would know about raga bhakti?

Q. I understand that when one takes shelter of a bona fide guru in raganuga-bhakti that the guru eventually reveals the siddha pranali, or what I understand to be one's spiritual identity as a maidservant (manjari) of Sri Radha. What if the disciple's spiritual position is not a manjari? Is it possible that the disciple's eternal position is in Vaikuntha with Visnu instead of Goloka with Krsna?

A. Most devotees who take initiation in the Gaudiya sampradaya are destined to love Krsna in Goloka Vrndavana as either maidservants of Radha (manjaris) or cowherd friends of Krsna (gopas). This is what the sampradaya is really all about. Nityananda Prabhu's influence gave rise to a number of sakhya (gopa) lineages in Bengal, and later his consort Jahnava formed a manjari lineage, as did others. In the past there have been instances where a guru encourages his disciple to pursue one bhava only to find that as the disciple advances he is attracted to another bhava, as in the case of Duhkhi Krsna dasa who later became Syamananda. At such times the guru makes an appropriate adjustment.

Similarly, if due to the broad preaching campaign of some of Mahaprabhu's followers some souls destined for Vaikuntha join his movement, they will not be hampered in attaining their ideal, and a bona fide guru will guide such disciples accordingly. Anupama, the brother of Sri Rupa and Sanatana, was an example of a Vaikuntha bhakta who was a devotee of Mahaprabhu. His ista devata was Sri Ramacandra.

The term siddha pranali does not refer to manjari bhava. It refers to a lineage of siddhas, spiritually perfected gurus, and, in particular, to their siddha status in the lila. In some Gaudiya lineages, disciples are given a spiritual form to meditate on and identify with through sadhana and are taught the spiritual identity of all the initiating gurus in their lineage. Not all Gaudiya lineages do this, nor is it necessary to have received this information to attain the Gaudiya ideal of Vraja bhakti. Along with the grace of Sri Guru, the holy name of Krsna and the Gopala mantra/Kama gayatri have the power to grant this ideal. Sri Jiva Goswami says as much in Bhakti-sandarbha when he defines diksa: divyam jnanam hy atra srimati mantre bhagavat-svarupa-jnanam, tena bhagavata sambandha-visesa-jnanam ca, "Divine knowledge (diksa) means knowledge of the true nature of God and one's own special relationship with him imparted through sacred mantra." (Bhakti-sandarbha, anuccheda 283). This approach is followed by the lineage of Srila Bhaktisiddhanta Saraswati Thakura.

He emphasized this approach in opposition to misrepresentation of the name of siddha pranali, involving gurus who were neither siddhas nor sincere. One's siddha deha is not something manufactured in the mind of a conditioned soul, nor is it something to dangle before disciples of the lineage of Bhaktisiddhanta Saraswati to say, "You cannot attain Vraja bhakti without coming to our lineage."

Q. What is the teaching of Bhaktisiddhanta Saraswati on raganuga-bhakti and siddha pranali?

A. The position of Sri Bhaktisiddhanta Saraswati is that ajata ruci (without taste) raganuga sadhakas (practitioners) should adopt the methods of raganuga sadhana that they are qualified to adopt in proportion to their development of sacred greed (lobhamayi sraddha), while following the angas (limbs) of vaidhi bhakti (regulated devotion).

This follows Sri Jiva Goswami's Bhakti-sandarbha 311, ajata-tadrsa-rucina tu sad-visesa adaramatradrta raganugapi vaidhi-samvalitaivanus heya/ tatha loka-sangrahartam pratis hitena jata-tadrsa-rucina ca/ atra misratve ca tyatha-yogyam raganugayaikikrtyaiva vaidhi kartavya.

"One in whom this taste (ruci) has not arisen but who has come to appreciate raganuga-bhakti only on account of appreciation for a particular saint or scripture (sat), may still practice raganuga-bhakti but with an admixture of vaidhi-bhakti. In the same way, for the sake of preaching (loka-sangrahartaham) one who is advanced and in whom taste has manifested should also practice raganuga with an admixture of vaidhi. Such mixing of the two kinds of bhakti means that one practices vaidhi-bhakti by uniting it with whatever raganuga practices one is capable of."

In the opinion of Sri Bhaktisiddhanta Saraswati, such mixing of the two kinds of bhakti means that one embrace the angas of vaidhi-bhakti with a view to attain greater eligibility for raganuga-bhakti and its sadhya (goal) by uniting them with whatever raganuga practices one is eligible for (yatah-yogyam). In his opinion this did not include an emphasis on meditating on the pastimes of Radha-Krsna from the vantage point of one's siddha deha for those who had not attained the stage of nistha, based on the reasoning that dhyana (meditation) requires a pure heart, whereas kirtanam (chanting) does not. He reasoned, as has Sri Sanatana Goswami in Brhad-bhagavatamrta, that smaranam (remembering) arises naturally out of kirtanam. Thus he emphasized nama smaranam for beginners, stressing inoffensive chanting that would lead naturally to meditation on Krsna's form (rupa samaranam), qualities (guna smaranam), and pastimes (lila smaranam). Of course he also emphasized mantra dhyana of Gopala mantra, kama gayatri, etc., and these mantras were given to sadhakas only after they had attained a degree of steadiness in nama smaranam (japa).

In some ways his position was a reaction to what he perceived as a sleight of hand in the name of giving--or in some cases making a business out of--a type of siddha deha. In this initiation one's svarupa (spiritual identity) is thought to be revealed by the guru to the disciple for the purpose of aiding him in lila smaranam. Bhaktisiddhanta's opinion was that while sadhakas were aspiring for Vraja bhakti they should do kirtanam, and as kirtanam qualified them, they should combine it with smaranam. Furthermore, he maintained that through kirtanam one's svarupa would be glimpsed in the higher devotional stages of ruci and asakti, at which time effective and meaningful lila smaranam from the vantage point of one's svarupa could take place, thus propelling the sadhaka into bhava-bhakti. As one's svarupa arises though sadhana and the mercy of great souls, the guru helps the disciple to cultivate its realization.

The system (siddha pranali) that Bhaktisiddhanta Saraswati Thakura criticized, one traced to an eternal associate of Caitanya Mahaprabhu (Gopala-guru Goswami), is still current, but it should be made clear that Bhaktisiddhanta Saraswati Thakura criticized what he considered a distortion of this system.

Today there is debate on this topic among various Gaudiya lineages as to which lineages are appropriately following this system. I have met members of the Gadadhara parivara that do not accept the system as it is applied by the current Radha Kunda lineage, and I have heard from reliable sources that members of the Syamananda parivara also differ from both of these lineages in their approach. Members of Gaudiya Matha differ from all three of these.

However, I doubt that there are many devotees from any of these lineages that have taken the time to seriously investigate each other's approach, and most base their opinions on things that they have heard from third parties. While in some cases they have heard from their superiors, they often base their present position regarding the practices of other lineages upon things that superiors in their own lineages experienced decades ago.

My position as a current representative of the Gaudiya Saraswata sampradaya is that we should not criticize unless we know something is amiss by first-hand experience. Furthermore, we should judge any approach to raganuga-bhakti by the results it brings. If someone attains bhava by any particular approach, no one can argue with that.


------> Anyone have any opinions on this article? <--------

I have recently seen a number of Sanga articles where someone asks questions concerning points which are undoubtedly attributed to someone outside the Saraswata-lineage. What I'm concerned over is that many such questions are out of balance and present ideas that none of us would probably agree on. Thus far Swami seems to have handled this fairly well.

Some people often pose a false dilemma, suggesting that there are some who emphasize nama-bhajan in the beginning, and that there are others who wish to have you get into lila-smaranam right away without having practiced nama-japa first. This is of course a rather strange suggestion, since we all receive harinam and start chanting the holy names in the beginning, and more comes as we are ready for more.

The division into bhajananandi and gosthyanandi is coming from Bhaktivinod. In his terms (Caitanya-siksamritam), it's actually gosthyanandi and viviktanandi, those who rejoice among the crowds and those who rejoice in solitude. If someone proposes things about gosthyanandi vs. bhajananandi, it must be someone from among Bhaktivinoda's followers. Personally I fail to see the need of an absolute division into those two classes of devotees, since most of us have a bit of both in us.

Whether bhajananandi, gosthyanandi or hybridanandi, we do not aspire to attain Radha-Krishna in Goloka. We aim for Vraja. Goloka is the aisvarya-laden outer sphere where svakiya prevails.

The idea about sakhas and gopis in Gaudiya-sampradaya comes largely from Bhaktivinoda, though I've heard there are one or two groups somewhere in Bengal who are into sakhya-upasana too. According to the logic of sangat sanjayate kama, those who follow Rupa-Raghunatha absorb the mood from their prayers and enter the path leading to manjari-bhava.

As for siddha-pranali, of course there is no statement declaring that it is an absolute necessity, not that nAstyeva nAstyeva nAstyeva gatir anyathA. It is, however, most helpful. Even it is possible that you can come to realize the form of Krishna by chanting His names and without hearing a single description. It's just that such hearing is most helpful for our advancement.

I have no doubt that there have been distortions in the matter of siddha-pranali somewhere in the sampradaya. The rule is that whatever can be distorted will eventually be distorted. I don't think you can find a single practice that would not have been distorted in one way or another somewhere in the course of our tradition. If there is one, name it and watch; soon someone will distort it.

Is this true?
Are there anyone of the Gadadhara or Syamananda parivara to do any comments about this?

Swamiji probably hints at the followers of Vrindavan's scholar Haridas Shastri, who is in Gadadhara Parivara. They too have a very cautious, conservative approach towards siddha pranali. But they do not at all agree with Bhakti Siddhanta Saraswati either, hence Swamiji says that the Gaudiya Math differs from them.

Tripurari Maharaja makes alot of comments and statements about what Bhaktivinode or Saraswati Goswami has said or written, but I am not very satisifed with that unless he can actually present his source of these conclusions. It seems that he likes to keep some mystique around his sources and just expect everyone to accept what he says because he says it. Preaching nowadays requires exacting references and quotes. I, for one, am a little tired of the old ISKCON brand of preaching where a sannyasi gets up on the seat and preaches as if he is the authority and does not have to support his words with relevant verses and shastra.

I would like to know where Bhaktisiddhanta said that, in what context and in what reference. I don't buy that kind of preaching anymore where the sannyasi is the one who reads the books and we are just supposed to accept what they say without any reference to the original source.
Unless and until he can show me where Saraswati Goswami said that explicitly, I don't even want to hear it. I don't know of any disciple that Saraswati Goswami engaged in lila-smaranam. He told Abhaya Charanaravinda das to drag Sridhar Maharaja out of the temple for preaching. I don't know that he advocated lila-smaranam at all over preaching and Sankirtan. If we accept what Tripurari Swami is saying, then we have to accept that at the time Saraswati Goswami passed away there were no disciples of his who had attained to the stage of nistha. If that is true, then why was he giving sannyasa to neophytes who didn't have any nistha?
As far as I can figure, Saraswati Goswami advocated preaching and Sankirtan even for those on the level of nistha. Srila Bhaktivedanta Prabhupada preached and performed Sankirtan till his last breath. There was never a time where he gave up preaching to set down for lila-smaranam.

My problem with Tripurari Maharaja's statement is that i don't think that Saraswati Goswami advocated bhajan and lila-smaranam at all, even for those on the platform of nistha. He advocated preaching and Sankirtan till the last breath and Bhaktivedanta Swami followed that to the end. Saraswati Goswami was all about serving attitude and service to the spiritual master and his preaching mission.
I don't think that nistha was really the issue for him. I think he advocated service above everything, even if one had to reduce his rounds to four a day, much less forego lila-smaranam bhajan. Sridhar Maharaja told it that way, that if one was fully engaged in service to the mission that Saraswati Goswami said you could reduce your rounds to no less than four a day. He was about service, service, service and that did not stop or change if one had reached the level of nistha.

Srila Bhaktivedanta Swami was less leniant on the rounds. He wanted 16 rounds a day.................no excuses. I obviously have failed big time on that.

Radhe!

but how can we enter Sri Vrindavan -dhama without lila-smaranam and inner bhajan?

nothing can be said against preaching. its a wonderful seva. but from what platform will you preach? what will be the realizations of a full-time-18-hours-preacher-sankirtan-hero if he does not do bhajan or even lila-smaranam?

why did Srila Rupa Goswami wrote the last three or four verses of his "Upadeshamrita"? ( what verse is his king of these verses, essence of all advices?

if one claims to be a rupanuga-bhakta, is it not logical to follow ALL verses of for example this book ?

why not doing bhajan/lila-smaranam AND preach? the day has 24 hours.

i was once asking some sankirtan-book-heroes about what they are meditating the whole day. they told me that they want to give he people the mercy of Lord Caitanya.
that is a very nice attitude.
but what actually is that mercy? right, manjari-bhava.

then i asked what will be their destination after this life?
some didnt know, some said whatever,some said that they will achieve gopi-bhava by preaching. i asked them how can they achieve gopi-bhava without a method to achieve that state? they replied that the Holy Name will give them all.
i asked what do they meditate on when they chant in the morning (i´m talking about several full-time preachers and sannyasis i asked) and they said either only on the syllables of the Holy Name, on the Divine Couple (picturing) or on their seva to come during any day.

is this a method to achieve gopi-bhava? if it is so then why did Srila Rupa Goswami write books like Ujjvala-nilamani or books for smaranam?

many times i realized that it is easy to kind of "hide" behind all these statements. maybe sometimes they are not inspired to do bhajan or smaranam. very very often (i even travelled many times with them on the road) i saw that they didnt even chant these 16 rounds... many of these huge sankirtan-preaching-stars ( SWITZERLAND!) just left after 20 or more years of that kind of sadhana (aropa-siddha-bhakti).
so, they returned to materialism. no more preaching, burnt out and no gopi-bhava.

i also met many very advanced preachers in ISKCON/GM.
their sadhana differed from that "no bhajan/smaranam" -attitude.
they get up VERY EARLY, chant up to 64 rounds. and , ouuuuuuuuups, what do they do during japa? meditating on different lila-granthas, ouuups , two red spiral-bound-books, two or four yellow ....
i asked them what they do. they said: read a verse, meditate on it.
after their sometimes 8-10 hours-long-bhajan, they preached until the evening.
and even if they met only few people or sold only 20 books, they were very happy.
i was with them many times.

first solid bhajan and then pump out the mercy.
first the cellar, ground and then the house....

all these people who did the second kind of preaching-sadhana are still in ISKCON/GM and are renowned as very nice people...
although they are few in number...

just some little observations.

Tarunji

Response to Tarun:

As if I know all the answers.
However, I was trying to say "asta-kaliya-lila smaranam" as in raganuga-sadhana and the ekadasa-bhava thing. That is altogether a different level than ordinary lila-smaranam that one attains after hearing of Krishna's pastimes in the shastra.
Bhaktisiddhanta Saraswati Goswami certainly advocated lila-smaranam during kirtan, nama-bhajan and all other forms of service. There comes a stage where one merges lila-smaranam with nama-bhajan, kirtan etc. That is natural at advanced stages of chanting.
What I was trying to say is that Saraswati Goswami did not recommend "asta-kaliya-lila smaranam" as in the ragnuga form of ekadasa-bhava. He most certainly recommended lila-smaranam of the ordinary type.

I think we have to understand the difference between ordinary lila-smaranam and the specialized "asta-kaliya-lila" smaranam that one practices along with ekadasa-bhava in advanced levels of raganuga-sadhana. They are categorically different in that the "asta-kaliya-lila" smaranam is more explicitly defined along with the ekadasa-bhava and raganuga-bhajan. Ordinary lila-smaranam is part and parcel of the vaidhi-sadhana and also the early stages of raganuga bhakti up to the point of smarana-dasa wherein one can take up ekadasa-bhava and lila-smaranam. In the early stages of raganuga-bhakti, the regular practice of lila-smarana is the substitute for "asta-kaliya-lila" smaranam that one practices in the higher levels of raganuga-sadhana.

I am still searching for answers. This is what I think I learned in the harinama cintamani upon further study of the issue.

Didn't I post my introduction to Harinamacintamani somewhere? That has lots of quotes from Bhaktisiddhanta Saraswati.

I am curious, who recommends astakaliya-lila smarana for the initial stages of bhakti?

I don't know that. But, you said that there are no hard and fast rules for entering into raganuga-sadhana(the siddha-deha) and that different gurus teach it at different levels and therefore that seemed to say that there is no regular standard that one much be nistha and having ruci before he gets siddha-deha/ekadasa-bhava.

I thought I read in harinama cintamani that the guru will see the disciple's ruci and instruct accordingly? I know that the book is not all that authoritative to you, but I believe that Bhaktivinode strictly got his references from the standard Goswami literature.

So, doesn't that mean according to Bhaktivinode that the candidate should have attained to the level of ruci before he learns about siddha-deha and asta-kaliya-lila smaranam?

I just want to know what Bhaktivinode wrote. You probably know that better than me.

I guess you did but it's a big job going through the archives to try and find anything.
I looked a little but I gave up.

Here goes: click

When searching: keywords "harinama cintamani" / filter by name "jagat" / search where "all forums" / search from "any date" / result type "show as posts". That'll give you a good shot. Take advantage of the advanced search.

No, there are no hard and fast rules. However, at least my guru does not encourage his followers to enter into astakaliya-lila smaranam from the very beginning. First nama-bhajan, then arcana, then siddha-deha and yogapitha-seva, then astakaliya-lila. The last comes on its own accord, says Baba. When it comes, then you do it.

As for "seeing the disciple's ruci", I haven't looked up where such a thing is said; however, it need not mean "nistha > ruci > asakti", it may just be a general word for "inclination". We Westerners who are not familiar with the language tend to always apply a certain meaning from a context we've heard of to common, generic words.

When you study Bhaktivinoda's HNC chapter 15, I recommend you have a look at Jagat's translation, as it is a significant improvement on the previous editions (which he also examines in his notes to the translation).

Just one more quote from Swami Tripurari:



I tagged by bold his statment about Bhakti-sandarbha. Does anybody have comments about this statement?

This directly contradicts Visvanatha Cakravartin.

prathamataH kRSNaM smaran iti smaraNasyAtra rAgAnugAyAM mukhyatvaM rAgasya manodharmatvAt || RVC 1.11 ||

"First, it is said 'kRSNaM smaran (in BRS 1.2.294); therefore smaraNa holds a primary position in rAgAnugA; rAga is the dharma of the mind."

In verse 14, Visvanatha explains the relationship of smarana and kirtana as follows:

atra rAgAnugAyAM yan mukhyasya tasyApi smaraNasya kIrtanAdhInatvam avazyaM vaktavyam eva kIrtanasyaiva etad yugAdhikAratvAt sarva bhakti-mArgeSu sarva zAstrais tasyaiva sarvotkarSa pratipAdanAc ca || RVC 1.14 ||

"The primary position of smaraNa in rAgAnugA was mentioned; nevertheless it certainly depends on kirtana. In the present age, anyone may become eligible through kIrtana, and therefore all the scriptures of all the paths of bhakti proclaim its eminence."

It is nevertheless clearly stated that smaraNa holds the primary position.



It would be great if Swami would get into the habit of either providing the original Sanskrit text or otherwise supplying an exact reference for his citations. It would spare us from much trouble.

Here are the words of Vishnu-purana to which Jiva refers to (Anuccheda 273):

yasmin nyasta-matir na yAti narakaM svargo’pi yac-cintane
vighno yatra nivezitAtma-manasAM brAhmo’pi loko’lpakaH |
muktiM cetasi yaH sthito’mala-dhiyAM puMsAM dadAty avyayaH
kiM citraM yad aghaM prayAti vilayaM tatrAcyute kIrtite || [ViP 6.8.57]

"He whose mind is focused on Him does not go to Naraka, and Svarga is an obstacle to him. For the one whose mind is thus fixed, even the residence of Brahma seems insignificant. In his mind, He resides in spotless thoughts, and unto him the Imperishable One bestows liberation. Is it then wonderful that sins vanish at once when this Acyuta is glorified?"

This verse certainly does not diminish the value of smaranam. In fact, three fourths of the verse are dedicated to the praise of smaranam. The words of Jiva:

iti samAdhi-paryantAd api smaraNAt kaumutyena kIrtanasyaiva garIyastvaM zrI-viSNu-purANe darzitam |

If I am not entirely mistaken, this passage simply states that according to Sri Vishnu-purana, kirtana is of great importance in invoking remembrance which leads to samadhi. I do not know the meaning of kaumutya, but it is in the third case indicating that something is done by or with it. That does not look like a comparison there. Input from our pandits?

We must also consider the context of this passage in the Bhakti-sandarbha. It appears amidst a section dedicated to the praise of kirtana. Smarana is discussed in the Anucchedas beginning with 276, and is praised likewise. In the concluding Anuccheda discussing kirtana (275), Jiva states:

zuddhAntaH-karaNaz cet "etan-nirvidhyamAnAnAm icchatAm akutobhayam" ity Ady-uktatvAn nAma-kIrtanAparityAgena smaraNaM kuryAt || Bhakti-sandarbha 275 ||

"According to the statement 'etan-nirvidhyamAnAnAm icchatAm akutobhayam' (Bhag. 2.1.11), to purify the mind, one should engage in smaranam (remembrance) without neglecting kirtana."

The two go hand in hand.

As a friendly tip to Swami, he could spend more time in comparing the original Sanskrit texts with the translations of Kusakratha ji he cites before he copies them as accurate references.

But Madhavaji, doesn't nama-kirtan include smaranam? How can one be chanting if he is not remembering. Isn't remembering the Name also smaranam? Are you saying that lila-smaranam is the only form of smaranam?
I just read something yesterday that nama-kirtan included sravan, kirtan and smaranam.
So, if one says that kirtanam is primary, then that means smaranam is primary because there can be no kirtanam without smaranam.

Is this getting to be word jugglery?

Initially there must be sravanam, then kirtanam then smaranam. But, it looks like smaranam should be before kirtanam because without smaranam how can one do kirtanam? I guess it's possible to hear somebody say "chant hare Krishna" and then chant without thinking or remembering. But after that first act of responsive chanting it seems like smaranam would come before kirtanam.
On the way home from an encounter with a Hare Krishna Sankirtan party one would have to remember what he learned before he could repeat that again. Therefore, smaranam would come before kirtanam in that situation.

The first quote you gave said:


This says KRISHNA smaran. But is that supposed to mean LILA smaranam or HARINAMA smaranam?

Not necessarily. Kirtana proper includes smarana. However, many people succeed in engaging in kirtana without their minds absorbed in bhagavat-nama. I believe it is called inattentive chanting by the wise.



There are nama, rupa, guna and lila-smaranam. All four.



Yes, if you do it properly. Smaranam also, if you do it properly, the self is filled with praise and worship, kirtan is there. The heart is filled with bhagavat-nama-rupa-guna-lila and the essence of sravanam is there.

The aspects of bhakti, when completely performed, are rather inclusive of each other.



Bhagavat-seva is primary, and it appears in a multitude of forms. Each must approach bhagavat-seva according to individual inclination, and therefore to dismiss the approach of another as inferior is not the act of a wise man. tasmAt kenApy upayena manaH kRSNe nivezayet. By any means, one should fill the mind with thoughts of Krishna.

smartavyaH satataM viSNoH vismartavyo na jAtucit |
sarva vidhi-nisedha syur etayor eva kinkaraH ||

The essence of all deeds, whether positive or negative, is to bring the mind in touch with Bhagavan. This is the quintessence of all practices, and they all exist for that singular aim alone. If kirtana does not culminate in smarana, then what good is it? Smarana is the essence of kirtana, and smarana is the essence of everything.

Krishna consciousness. Consciousness filled with Krishna. kRSNa-bhakti-rasa-bhavita matiH kriyataM yadi kuto 'pi labhyate. That is the essence of all things.

kRSNaM smaraM janaJcAsya preSThaM nija-samIhitam. To remember Krishna and His dear people according to one's inclination. They do not exist in vacuum. They interact. They have forms. They have qualities. They have names. And you cannot divide these aspects into absolutely separate factors.

There is the name Govinda. And that name describes the bluish form of a young cowherd boy in Vraja, wearing peacock feather and a garland of forest-flowers. And that name describes His love for the cows, and that name describes the sweetness of His smile. And that name describes the charming flute-play alluring the gopis from amidst their duties to join Him in a solitary grove for multitudes of lila. All is there when we invoke the name.

Do not think of name and neglect the form, qualities and pastimes. We do not boycott the rest of it while taking harinama.

Then all the parshadas are there with the name? The lila is there with the name?
Wouldn't suddha-nama reveal these things in a natural way? Remembering Krishna-nama therefore includes remembering the devotees and the pastimes.
Is not the name the supreme absolute whole? Is it possible to take the name without thinking of the parshadas or the pastimes? When I chant I try to look at pictures of the Lord with his devotees engaged in pastimes. So, the chanting invokes rememberance automatically?

I can see your point. I guess it's possible to chant the name and think about some girl I want to enjoy or something like making money or acquiring some reputation as the bad-boy of bhakti or something like that.

If we chant attentively, then remembering the devotees and the pastimes will be there. If we chant with big offenses then we can think about making money or something like that.

If one chants without aparadha, it will all come. If one is without aparadha, it will also all come in smarana.

There is really nothing "automatical", all is a matter of cultivation. A cultivation of desire, if nothing else. If by hearing of the parshadas and so forth a desire to have their darshan awakens, then you will come to attain that goal. If there is no desire to understand lila while chanting nama, the desire-tree of nama will not grant such darsana.

In order to understand Bhaktivinoda Thakur's teachings on when lila smaran should begin or when the guru should give siddha pranali we only have to read "Jaiva Dharma", within this Bhaktivinoda explains the whole process of Gaudiya bhajan. After reading said text many devotees have left ISKCON/GM to seek their spiritual fortune elsewhere.

I agree. Bhaktivinoda Thakur's books are the Gaudiya Math's Trojan horse.

What a gift...