First, I would like to honor His Holiness Hrdayananda Dasa Goswami for his jolly disposition and his determination to assist his glorious master in the best way he might. Since his efforts have helped me in the past, I will attempt to reciprocate – just as we can worship the sun with a small lamp, or the Ganges with a bit of her own water.
Regarding http://m.dandavats.com/?p=753,
HDG replied to the question without correcting its major flaw. The question was based on the flawed conception that Raganuga sadhana entails “following the vrajavasis in the siddha deha, NOT the sadhaka deha.” This is perfectly wrong.
The correct understanding, given from very early in ISKCON history by our founder acarya A.C. Bhaktivedanta Swami Prabhupada in Nectar of Devotion is expressed originally by Sri Rupa Goswami’s Sanskrit:
seva sadhaka rupena siddha rupena catra hi.
In Raganuga Sadhana our seva certainly (“hi”) takes place simultaneously in BOTH (“ca”) the internal (“siddha-rupena”) and external (“sadhaka-rupena”) expressions of service.
The entire rest of the question and answer is based on this misconceived notion of a dichotomy between internal and external practices, between preaching and practice. This is certainly neither the philosophy of Sri Rupa, nor any of his representatives, especially Srila Prabhupada and his disciple Aindra Prabhu. The entire main thrust of Aindra Prabhu’s book, for example, is to make this very point.
Instead of correcting the basic flaw in the question, HDG conformed to the flaw and answered the question as if it were valid. It was hopefully just an oversight on his part, as we tend to believe he must be aware of these essential, fundamental definitions.
Besides this all pervading error, we would address a few other significant issues, following the numbered point in HDG’s original statement.
1. It is clearly stated by Visvanatha Cakravarti (for example in Madhurya Kadambini), Bhaktivinode Thakur (for example, in Jaiva Dharma) and Srila Prabhupada (for example in Krishna Book and Nectar of Devotion) that the only path to Vrndavana is to follow the spontaneous, unbounded loving sentiments of an eternal resident of Vrndavana. Those disciples who “faithfully assist his mission” will therefore do so, as conscientious disciples, and thus attain Sri Vrndavana Krishna Lila. It is not that by sweeping the temple or balancing the books but not chanting with the mood of pure love that one can “faithfully assist the movement” to a degree that warrants full reward. Partial assistance warrants partial rewards, I.e. such persons will eventually comprehend the essential importance of raganuga sadhana in the active preaching movement and will practice accordingly. THEN they will have fully faithfully, fully assisted the full movement of Srila Prabhupada, and will get the full reward: Krishna in Vrndavana.
2. We agree fully with the second point, that Raganuga Sadhana and the service of Srila Prabhupada’s mission are identical.
3. We agree fully with the third point (that preaching is an integral part of Raganuga Sadhana) and would like to remind or perhaps inform HDG that this is in fact the main theme Aindra Prabhu believed in and attempted to communicate in his book.
4. Raganuga Sadhana is not a “separate” practice as explained at the outset. Thus the statement that Bhagavatam does not recommend it “as a separate practice” is highly misleading.
The Bhagavatam is cent-percent a book of rasa from start to finish, promoting the love of the vrajavasis for Krishna as the highest spiritual ideal, and constantly advising, inspiring and instructing us to cultivate a similar service mood by constant Samkirtan – hearing and chanting about Krishna and the loving services the vrajavasis share with him. This is the sum and substance of the Bhagavatam as well as the sum and substance of Raganuga sadhana – thus the two Bhagavatam and Raganuga sadhana are inseparable (as made crystal clear in the logo Srila Bhaktisiddhanta Saraswati instituted for the Gaudiya Math, for example)
5. The intimate corners of Vraja dhama are denied even to Brahma, Shiva and Narada, what to speak of us whose only credit may be that we have a glorious master. Vraja prema is the rarest commodity in existence (“suduabha”) because it controls Krishna (“Sri Krishna karshini”), therefore it is only given to a very rare few. Simply signing up for an organization and following its external morays will not convince Krishna to give us the keys to his most private abode, Sri Vrndavana. Rather this external adherence will purify us so that at some future point in this life or the next, we can comprehend what raganuga sadhana is, and understand the preaching mission more deeply – recognizing the inseparable nature of deep practice and deep preaching. Then, by serving the preaching mission in the true raganuga Marta, we can hope to qualify to beg for the mercy that opens the gateways even to the outermost edges of Sri Vrndavana Dhama.
6. It appears that HDG does not know the primary theme of Aindra’s book, therefore we doubt that he actually read it seriously. Thus we would advise him not to critique its content.
For persons, perhaps like Maharaja, who could not read the book due to being turned off the the passionate ferocity if it – we will soon be presenting “A Book About Aindra’s Book” which will make it all much easier and clearer to appreciate. Additionally we will soon be releasing an authorized biography of Aindra Prabhu which will set the passionate and colorful figure in good context. We invite and implore leaders and influential persons such as HDG to be merciful unto us by enjoying these forthcoming books and thoroughly discussing their content with us.
Regarding kirtan: HDG seems to imply that Aindra Prabhu disregards Srila Prabhupada. This could not be a more painful thing to hear nor could it be any further from the truth.
HDG’s argument is that he does not hear Aindra begin his kirtana with “Nama om…” Apparently he forgot that when he hears Aindra Prabhu, Aindra is performing akhanda kirtan (“unbroken / 24-hour kirtan”) – in which it is a requirement that the maha mantra not be mixed with any other mantras. It appears HDG has not heard Aindra Prabhu lead other kirtana such as mangala arati, which he begins with “Nama om”. Perhaps HDG should have visited Vrndavana more often to have had this opportunity?
Being that he usually does Akhanda kirtan without the liberty to sing other mantras to Prabhupada and Pancha-tattva, he developed deep realizations how the maha mantra itself includes prayers to the spiritual master and the Pancha-tattva. We will make this more clear in the books we have mentioned above, please enjoy reading them.
7 -8. We agree entirely. What to speak of Vrndavana, there is not a soul in all of Vaikuntha who has any significant self-interest. The reason for desiring Vrndavana is not for personal happiness, but because Krishna desires Vrajavasis. He is addicted to their superpowerful love. With the desire to give Krishna what he wants most, we earnestly desire Vrndavana Bhakti. There is nothing selfish about it.
Written on behalf of our Aindra Dasa
By an insignificant and unworthy servant,
Vraja Kishor Das
