Diversity: Rasa of Srila Prabhupada

I’ve been caught up in the whole absolute vs relative issue, that I haven’t looked at the big picture. How much diversity is it within the Gaudiya Vaishnava community on philosophical issues? On what philosophical issues? How are we to understand and treat diversity? Does Krishna allow for diversity or is it all strictly siddhantical with one infallible truth?

Syamananda prabhu pointed out to me in a comment that Nemi Maharaja argues that KBM is in a different line from us:

It appears that the proponents of the sakhya-rasa theory have aligned themselves with a different line of descent from Srila Sarasvati Prabhupada, through through Srila Bhakti-jivana Janardana Maharaja to BV Madhusudana Maharaja. That is a matter of personal choice, but there are some special considerations in that case.

Nemi Maharaja

I’ve never heard of Sri Srimad Bhakti Jivan Janardan Gosvami Maharaja until now. Though, he’s credited in both our and isckon calendars. A little search tells me that he founded Sri Krishna Chaitanya Mission in 1987(?) (was founded by Sri Srimad Bhakti Vaibhava Puri Maharaj). Here’s a great lecture about His glories. It’s interesting to note the story where Narayana Maharaja took siksa from Jivan Janardan Maharaja.

In this lecture he uses so many titles: Gurudeva (Narayana Maharaja), param Gurudeva (which I think is Jivan Janardana Maharaja), Srila Prabhupada (Bhaktisiddhanta Sarasvati Thakura). It’s enough to make my head spin, and it seem to further confirm the point of the last blog post where BSST is titled Prabhupada.

So what makes Jivan Janardan Maharaja in a different line of descent? What special consideration is there?


I received some input from a reader that I’m adding:

Srila Bhakti Jivana Janardana Maharaj has his own mission, but i don’t remember exactly the name of it. it is not called Sri Krsna Caitanya mission.

Sri Krsna Caitanya Mission was founded by my Srila Gurudeva Om Visnupada 108 Sri Srimad Bhakti Vaibhava Puri Maharaj

links are here:
http://purimaharaj.com/pages/GuruMaharaj.htm
http://www.srikrishnachaitanya.org/SriKrishnaChaitanya/index.php

Srila Bhakti Jivana Janardana was the ONLY disciple who was by Srila PRabhupada allowed to discuss intimate pastimes of the Lord, such as Rasa lila etc.
he was the only one.

Otherwise Srila Prabhupada never allowed his discples to discuss this matters.

Such prominent Disciple was Srila Bhakti Jivana Janardana Maharaj.

Those who have even a glimpse of a relationship with him are directly being allowed into the Highest places. according to their own svarup of course, but touching all are allowed who come in touch with him.


Update 07th August 2015:
Syamananda Prabhu directed me towards a post by Anantacarya prabhu about the different lines in our sampradaya: SRILA BV NARAYAN EXPLAINS WHERE WE WILL FIND ACARYAS IN THE SAKHYA MOOD

“Any Acarya who is a follower of Sri Rupa is never in sakhya rasa. An Acarya who is in sakhya rasa will come in another line from Sri Nityananda Prabhu. If he is in vatsalya rasa, he comes in pusti marga from Vallabhacarya. He will come in the Sri Sampradaya if he is in aisvarya mood.”

So from this, how can it be stated that SP is in sakhya rasa when SP received diksa from Bhaktisiddhanta Sarasvati Thakura? What other line from Nityananda prabhu?

———–

There’s also this:

Paramananda Das I do not have the files of the discussions with Srila Sridhara Swami and his disciples. When I first discussed with Srila Narayana Maharaja in 1989 about Sthayi bhava , I questioned him that time if Srila Prabhupada was in priya narma sakha mood. He did not deny it. Later when Tamal Krsna Maharaja went there and the gopi bhava club tried to ban me from seeing Srila Narayana Maharaja, another story came out. Srila Gurudeva revealed my sthayibahva to me. I have gotten all I need from Srila Gurudeva.

 

18 thoughts on “Diversity: Rasa of Srila Prabhupada

  1. All glories to Om Vishnupad Srila Bhakti Jivana Janardan Gosvami Maharaja! From the flap of Madhusudan Maharaja’s book, The Glories of Yogamaya:

    “Srila Bhakti Jivana Janardana Goswami Maharaja left home at the age of seven. His background remains mysterious. No one knows exactly the village where he took birth in the state of Orissa. During his life he never revealed his parents’ name.’

    ‘From a young age he received much affection from his spiritual master, Jagad Guru Srila Bhaktisiddhanta Saraswati who named him Ananta Ram Brahmacari. He also had a very affectionate relationship with nitya-lila pravista Srila Bhakti Prajnana Kesava Gosvami Maharaja, and upon his disappearance, Srila Bhakti Jivana Janardana Maharaja acted as the siksa guru for the Gaudiya Vedanta Samiti, providing it with his affectionate guidance until he disappeared from this world in 1994.’

    ‘ He is considered a most elevated devotee who had boundless affection for Srimati Radharani and was famous for his great scholarship. Additionally, he established a Gaudiya math in Kharagpur and he is the initiating guru of the author of this book (Sripad Madhusudan Maharaja).’ ”

    Also Param gurudeva’s biography states that Param gurudeva installed his god brother, Bhakti Jivana Janardana’s Thakurji in his Kharagpur math. It reflects his close relationship with Param Gurudeva and also with Srila Gurudeva.

    Sripad Madhusudan Maharaj, who as a young boy was Srila Jivana Janardana’s personal servant prior to his departure from this world, says that Srila Gurudeva received his manjari mood from Srila Bhakti Jivana Janardana Maharaja. All glories!

    • Thank you, thank you, thank you Tamal Krsna Prabhu, Haridasi and Malati didis for bringing out Srila Janardana Maharaja in the light!

      I’m also happy to hear that there are writings of Sripad Madhusudana Maharaja. Are there any other books than this one about Yogamaya?

      • There are many books in hindi, but only Yogamaya and Glimpses of The Lord’s Astonishing Kindness are in english so far,
        more coming soon!

    • Not that I know of, but we can always send them to you if interested.
      Postage in Europe is around £10 and for the book you just need to pay it’s printing cost, that comes to £1.50 for Glimpses of The Lord’s Astonishing Kindness and £0.80 for Yogamayaji, can post all over the world.

      • This seems to fit in the preaching tactic section, because the Nityananda parivara is ALL about manjari bhava.

        There was a devotee named Dadu who in the mid-80’s came to Radha Kunda eager to get a mantra to perform bhajan for his cherished ragatmika, the priya-narma-sakha Ujjvala. He stayed at Radha Kunda for over two years. Sri Ananta Das Babaji of Nityananda parivara tried to convince Dadu that he will not find any sakhya rasa mantra in the Gaudiya sampradaya and should aspire for manjari bhava.

        Dadu was not deterred an instead went to live at ISKCON’s Krishna Balaram Mandir. He noted that Krishna-Balaram were in the center and had the tallest spire, and concluded that he should be able to attain sakhya rasa there.

  2. “So from this, how can it be stated that SP is in sakhya rasa when SP received diksa from Bhaktisiddhanta Sarasvati Thakura?”

    Not only that Srila A.C Bhaktivedanta Swami Prabhupada is himself an “Acharya who is a follower of Sri Rupa”.

    Srila Gurudeva is saying here that:

    “Any Acarya who is a follower of Sri Rupa is never in sakhya rasa.”

    So again I have to accept these words of Sri Guru, and many more, as circumstantial and open to interpretation to accept the Rupagnuga sakhya rasa siddhanta.

    In other words to accept the siddhanta of KBM the following words of Sri Guru have to be accepted as circumstantial:

    1. http://devotionalconfluence.klungvik.com/files/2015/07/030515_Anantacarya.pdf

    “Any Acarya who is a follower of Sri Rupa is never in sakhya rasa. An Acarya who is in sakhya rasa will come in another line from Sri Nityananda Prabhu.

    2. https://www.youtube.com/watch?v=WkpP8S9wfDQ&feature=youtu.be

    “And he is nitya-siddha, not sadhana-siddha and he is certainly the maidservant of Srimati Radhika.”

    3:http://sbnmcd.org/all_mp3/2004/20040518_BADGER_ENG_PM_ANYABHILASITASUNYAM.mp3

    “(0:33:00 ish) even sakhya and vatsalya, they are raganuga, but not rupanuga.”

    4. http://sbnmcd.org/all_mp3/index.php?folder=MjAwOA==

    (From 10.55)

    “Sripad Bhagavat Maharaja: This Sanyassi is saying that Srila Prabhupada my Swami Maharaja in in Sakhya rasa, he is a priya-nama-sakha. That is his conclusion. His idea.

    Srila Gurudeva: Oh, he is quitely wrong. Wrong and wrong and wrong.

    ……….

    (After the “no harm” that is used to defend the Sakhya rasa position and Brajanath prabhu explaining sidhanta from Jaiva Dharma)

    Srila Gurudeva: Anyone can be like that, no harm, but actually for Swami ji he was not in this.”

    5. https://www.youtube.com/watch?v=ulvQarNR6jo

    From minuet 58:00.

    Especially at 59:06

    “‘Srila Gurudeva: “So he must be in what?”

    Crowd: “Manjari bhava.”

    Srila Gurudeva: “Must must must, no doubt.”‘

    6. Letters to Tripurari Swami. Stating the position of Srila A.C Bhaktivedanta Swami Prabhupada.”

    Summary:

    Srila Bhaktivedanta Narayana Gosvami Maharaja says that any “Acharya following Sri Rupa is never in sakhya rasa”. Srila Swami Prabhupada is a rupanuga acharya and anyone can think he is in sakhya rasa, but “he is not in this”. Srila Gurudeva states that the sanyassi who thinks that Srila Prabhupada is in sakhya rasa in “Quietely wrong wrong and wrong.” He also disagrees with Sripad Tripurari Maharajas position on this. Furthermore Srila Gurudeva explains that sakhya and vatsalya are raganuga not rupanuga. Finally Srila Gurudeva says that Srila Prabhupada is ” niya siddha” and “most certainly a maidservant of Radhadani” who, with no doubt “must must must be” in what? “Manjari bhava.”

    Ys.

    Bala das.

  3. So why did’nt Shrila Gurudev Narayan Maharaj revealed the Manjari name of Shrila Swami Maharaj?? Shrila Swami Maharaj is a Manjari and no one knows the Manjari name?

    Each and every Gauḍīya Vaiṣṇava is proud to call himself rūpānuga. But the point to consider is this: how many disciples did Śrī Rūpa Gosvāmī initiate by the pāñcarātrika method? The fact is that Śrī Jīva Gosvāmī is his one and only dīkṣā disciple, and Śrī Rūpa is not actually a dīkṣā disciple of Śrī Caitanya Mahāprabhu. So on what basis do members of the Gauḍīya Vaiṣṇava community accept Śrī Rūpa Gosvāmī as their guru? How is it possible to be a follower of Śrī Rūpa Gosvāmī and at the same time a follower of Śrī Caitanya Mahāprabhu? Even Sanātana Gosvāmī, who is the śikṣā-guru of Śrī Rūpa Gosvāmī, has not a second thought about calling himself rūpānuga. The basis of all these examples is one – bhāgavata-paramparā. It is only on the basis of bhāgavata-paramparā that Śrī Rūpa Gosvāmī is the disciple of Śrī Caitanya Mahāprabhu, and that the Gauḍīya Vaiṣṇava community considers Śrī Rūpa Gosvāmī to be their guru.”
    –Excerpt is from: Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja. “Ācārya Kesari Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī”

    Some people say that our Guruparampara can only be Manjaris and nothing else is not true at all..
    In this way, a very terrible situation has arisen: dasya, sakhya, and vatsalya rasas are given no place in our guru-parampara. But this is not possible. All rasas must be there. Our parampara starts from Bhagavan Sri Krsna and all are maha-bhagavatas and acaryas. Then Sri Gauranga Mahaprabhu came also giving all four rasas, including especially manjari-bhava which was not available before. After Mahaprabhu, generally those taking the role of acarya in our line have been manjaris – to continue this particular current. That is the trend, however, not a rule.
    They are not sectarian. If after many manjaris a devotee of another rasa will appear and become acarya, there is no problem. He will internally render manasi-seva to Sri Krsna according to his own svarupa, and externally he will perform the duties of acarya and preach all of Srila Rupa Gosvami’s teachings impartially. Srila Sukadeva Gosvami and Sri Narada Rsi are of dasya-rasa, but through their Bhagavat-katha they reveal all moods, even Rasa-pancadhyaya. Maha-bhagavata acaryas who do not have manjari-svarupa can teach everything. They have full transcendental knowledge, but out of their great respect for that higher rasa, they do not discuss it elaborately; like Sukadeva Gosvami did not speak the name of Radharani, they have so much honor for Her. For any special further training his disciple may require, the acarya will arrange an appropriate siksa-guru.
    Srila Madhavendra Puripada nurtured disciples of many rasas: Sri Advaita Acarya (dasya-sakhya), Sri Pundarika Vidyanidhi and Sri Rangapuri (vatsalya), and Sri Isvara Puri (madhurya). Similarly, at his time Jagat-guru Srila Bhaktisiddhanta Sarasvati Prabhupada had disciples of all rasas. If we research deeply we will find examples of his disciples worshipping in every rasa. Any rasa can come in our Gaudiya line.
    At the time of Srila Swami Maharaja the influence of sakhya conception became prominent all over the world. Afterwards, Srila Gurudeva Narayan Maharaj ji gave strong emphasis to the manjari-bhava conception to ensure that particular current keeps flowing strongly in this world, and to nurture Swami Maharaja’s disciples who may be attracted to that mood. This is natural, and does not mean they are not the same parampara.

    It will be very unfortunate if due to an over-conservative, mundane perspective someone will neglect a maha-bhagavat vaisnava of sakhya rasa, saying, “Oh, he is not rupanuga, not madhurya rasa, not manjari, so he does not belong in our guru-parampara.” This idea is superstition, and very sad. That oppressed sakhya-rasa devotee will not be able to open his heart to anyone, and for his whole life he will suffer because of this ignorant prejudice.

    Shrila Bhaktivedanta Swami Mahraj shouting on top of his voice that Krishna is his brother. Shrila Bhaktivedanta Narayan Goswami Maharaj Gurudev never ever said that Shrila Swami Maharaj is a Manjari like he said for other Acharyas including Param Gurudev. Here people want to say that Shrila Gurudev told people that Shrila Swami Maharaj is a Manjari and never disclosed his name?? What kind of a logic is this?? Can anyone tell what is Manjari name of Shrila Swami Maharaj?? And also people literally want to prove that Shrila Gurudev knew more about the swaroopa of Shrila Swami Maharaj than Shrila Swami Maharaj knew for himself? Also if Shrila Swami Maharaj is calling Krishna as his brother and wants to go out cow grazing with him then please someone tell me finally that which Manjari calls Krishna her brother and want to go Cow grazing with him?? What is going on??

    ~ On still another occasion in which Prabhupåda entertained a discussion of his
    svarüpa or spoke directly about it, Hrsikesananda asked Srila Prabhupåda about the nature of the disciple’s relationship with the guru in our sampradåya:
    hd: Gurudeva, what about rupanuga-bhakti? What is the eternal relationship
    between us and you?
    acbsp: (Prabhupåda quotes the second half of sloka 6 of Gurvåstakam.) Guru is serving under his master and you all can do likewise. In nitya-lila every devotee thinks like that, that my master is the most dear to Rådhå-Krsna.
    hd: So that means that my relationship with you is eternal, that it will continue in nitya-lila?
    acbsp: Yes.
    hd: As mañjaris?
    acbsp: Down to sakhya.
    hd: But for rupanugas isn’t it always mañjari-rasa?
    acbsp: That is the highest; but in the spiritual world there is no such distinction.
    Govinda dasi recalls, “In the car in Seattle in 1968, he was talking about this
    and said, ‘My Guru Maharaja’s rasa is that of gopî, mañjari, but I am in relationship with Krsna as cowherd boy.’ ”
    ~One day, while Prabhupåda was sitting in his room receiving his massage, he
    began talking and laughing. As he sat on the floor with one leg tucked under his body and one leg outstretched before him, he told the two or three devotees present how Krsna, carrying the lunch His mother had packed for Him, would go to the forest with His cowherd boy- friends, who were also carrying lunches from home. Krsna and His friends would all sit together sharing their lunch, and Krsna always had the best laddus and kacauris. Prabhupåda’s eyes flashed, and he rubbed his hands together, smiling. “I simply want to go to Krsnaloka, so I can have some of Krsna’s laddu and kacauris. I do not have any great diversion from this. I simply want to go there so that I can enjoy eating laddus and kacauris with Krsna and the cowherd boys.” Opening his eyes widely, he glanced at Devånanda, who was massaging him, and at the others in the room. “Oh,” he said to them, “if you will give me laddus and kacauris, then I will bless you.”

    Shrila Bhaktivedanta Swami Prabhupad never ever indicated throughout his preaching that he is a Manjari. Rather he indicated so many times that he is a Priya Narma Sakha.
    Shrila Bhaktivedanta Narayan Goswami Maharaj Gurudev also never revealed the Manjari name of Shrila Swami Maharaj as he did for other Acharyas.

    Srīla A.C. Bhaktivedanta Swami Maharaja has never indicated at any time that he is a manjari.
    In the poem Srīla Swami Maharaja wrote in his personal diary on the ship Jaladuta about his realizations of his relationship with Sri Krsna, he made the following points in verses 1, 5, 7 and 8:

    a ) Oh my brother, Krishna.
    b) Srimati Radharaṇi will be happy (Krsna will get auspiciousness.)
    c ) You are my eternal companion.
    d) I want to go for cow-grazing with You the whole day.
    e) I want to roam from forest to forest with You.
    f ) I will steal from Your lunch pack and You will steal from mine.
    g) I want to frolic with Krishna in the pastures.
    h) I am Your eternal servant.

    i ) I will become fortunate to attain Your association.
    j ) In Your company, my dear brother, I will experience great joy once again.
    k) When will that day be mine?
    l ) I want to serve in both ways (make Śhrimati Radharani
    happy and also go with Krishna.)

    There is not a hint of manjari mood in any of the above points. Why?
    a ) A manjari will never address Krishna as brother.
    b) A manjari does not put any condition for Radhika’s
    seva.
    c ) A manjari never tells Krishna, “You are my eternal companion.” (verse 7)
    d) Even in her dreams, a manjari never desires to go cow-grazing all day with Krishna (verse 8).
    e) A manjari will never want to roam from forest to forest alone with Krishna
    f ) It is not a manjari’s nature to want to steal fromKrishna’s lunch pack and He from theirs.
    g) It is not a Manjari’s mood to frolic with Krishna in the pastures.
    h) A Manjari will never say, “I am Krishna’s eternal servant.” She is Shrimati Radharani’s eternal servant.
    i ) This means Shrila Swami Maharaja is yearning to haveSri Krishna’s association. A Manjari never desires this and will never speak this to Sri Krishna (verse 6).
    j ) Even in her dreams, a Manjari never desires to experience great joy with Sri Krishna (verse 8).
    k) A Manjari never yearns for this day to come, to do all these things with Sri Krishna. This is not a general prayer but a very personal aspiration. It is Shrila Swami Maharaja’s desire and mood. Therefore he is lamenting in lalasa , “When will that day be mine.” A Manjari will never aspire to that.

    Shrila Swami Maharaja established Krishna-Balrama Temple and installed Krishna-Balarama in the center, and put Radha-Syamasundara to one side. A manjari’s life and soul is Radha-Krishna. She must put Them in the center because ‘Radha-Krishna prana mora yugala kishora’.

    Some devotees are saying that Shrila Swami Maharaja established Krishna-Balarama in the center of his temple in Raman Reti because it is the place of cow grazing. This is not the real reason. Our parama-gurudeva
    Shrila Bhakti Pragyana Keshava Goswamī Maharaja established Devananda Gauḍiya Matha in Koladvipa, the place of Varaha Bhagavan. Why then did he not install Varahadeva in the center? Instead, he established his own aradhyadeva Sri Radha-Vinodabihari in the center.

    Srila Gurudeva also installed Sri Radha-Vinodabihari in the center of his temple at Koladvipa, and Sri Lakṣmi-Varahadeva to the side. A devotee can never do anything against his own internal mood. In the same way Shrila Swami Maharaja established his own
    Aradhyadeva, Sri Sri Krishna-Balarama, in the center of his temple. A Manjari could never do this in Vṛndavana, the place where she is doing seva in her own eternal svarupa.

    Shrila Swami Maharaja has shown his swarupa from different angles. He has written about it in his personal diary while on the Jaladuta. His Jaladuta poem is proof that Shrila Swami Maharaja has two desires. He wantsShrimati Radharani’s pleasure and at the same time he also wants to go cow grazing with Sri Krishna. This is his desire and pleasure. For that Shrila Swami Maharaja is lamenting, “When will that day be mine?” This type of mood is not possible in a Manjari, because a Manjari never wants to go cow grazing with Sri Krishna.

    So by this, the conclusion is coming. Shrila Swami Maharaja is Subala-anugatya priya-narma-sakha, because this type of double role is only possible for a priya-narma-sakha.

    One of his favorite bhajans is “bhajahu re mana, Sri nanda- nandana, abhaya-caranaravinda re.” Because of his mood he named his sanga The International Society for Krishna Consciousness and spread this Krishna Consciousness to every town and village in the entire world. This was Mahāprabhu’s prediction – pṛthivī te āche jata na- garādi grāma.

    Jagat Guru Srila A.C. [Abhaya Carana] Bhaktivedanta
    Swami Maharaja Ki Jaya!

    —– One Drop of Vraja Rasa., KBM

    We see a clear pattern in the very own words of Shrila A.C Bhaktivedanta Swami Prabhupad and we should not outrightly reject those words and mood just because we believe that our Gurumaharaj has told something different to us. No no no. A bonafide Guru always speaks according to Time, place and circumstance and if some are not able to understand the mood and circumstance in which Gurumaharaj is speaking then we should not put the Acharyas at loggerheads with each other just because we believe in a different way. Rather than fighting we should harmonize to be able to uphold the position of our Guruvarga rather than bringing it down by calling one Guru right and another wrong. Dandvat pranaams. Radhe❤
    – Prem Pradeep Das

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