10/31/1998 - 2439

Glorification Does Not Mean Exaggeration

Editorial (VNN) - By Srila dasa

Narasimha Prabhu's guru-nistha, or faith in Srila Prabhupada as hisworshipable guru-maharaja, is certainly commendable. All scripturesextol the importance of maintaining faith in one's spiritual master asthe means of developing bhakti for the Supreme Lord. yasya deve parabhaktir tatha deve tatha gurau. The guru is recognized because of hisbeing the most humble and unalloyed servant of his guru in disciplicsuccession.

The guru is not alone, however. Together, our entire rupanuga-guru-vargaand vaisnava-vrnda lead us back towards Godhead. Not by just "one." Iwould hope that no one doubts this.

The point is that neophytes are subject to sentimentalizedmisconceptions and even fanaticism about their guru. We can do that evenwith Srila Prabhupada and improperly exaggerate his exalted position."How is that possible?" someone may ask. Well, it is quite possible, asit actually happened during Prabhupada's lifetime with the incident atNew Vrndavan in 1971 where several sannyasis thought Prabhupada wasreally God. The precedent is there.

That example in 1971 was somewhat extreme. But we know that spiritualdeviations occur in all varieties of degrees and types. Apasiddhanta canbe very subtle indeed, and though slight initially, can bear significantproblems and difficulties subsequently. Are not such subtle ornot-so-subtle deviations possible? Have we not witnessed them in ISKCONrepeatedly over the years in so many guises -- the zonal acaryas, etc.?In this self-critical mode, I humbly suggest that the hard rtvik theoryadvocacy might be yet another deviation. It is possible, isn't it?

Narasimha Prabhu concurs with other rtvikvadis who claim that SrilaPrabhupada was so unique that he could alter the form of disciplicsuccession. I flatly reject this as an unnecessary extrapolation ofphilosophy. What is the authority for Narasimha or anyone to make such aunfounded conclusion? Simply by some collective opinion andretrospective interpretation of (one) letter? We get enough people toaccept an idea and propagate it, and in time, it becomes "veritabletruth"?

But where was this enlightened conclusion 21 years ago if thesedevotees' vision is so clear and fail proof? Where were any of thesertvikvadis 21 years ago? The idea didn't even exist practically. Nowhere does any scripture or bona sadhu in our Gaudiya line confirmsuch a system of posthumous initiation. We may find it practiced inChristianity, perhaps, but not in any of the four bonafide Vaisnavasampradayas. Prabhupada did NOT come to start "a new line," I am sorry. "Oldest of all, but in new dress. Miracle done, your divine Grace."

As I have observed it, the attraction to rtivkvada is a sentimentalizeddistortion due to repeated frustration from ISKCON's modus operandi anda long-term lack of association with advanced Vaisnava saints. It is aproduct of diseased and sentimental thinking. While it is understandablehow many spiritually frustrated and angry souls might come to such amisguided conclusion (I was once verging in that direction myself), itis nonetheless erroneous.

According to Bhaktivinode Thakura, this type of misunderstanding fallsunder the *karta-bhaja* apasiddhanta (along with sahajiya,gauranga-nagari, etc.): one glorifies the guru at the expense of otherbona fide sadhus and minimizes the importance of the previous acaryas.In the process, one invariably commits sadhu-ninda by vilifying otherVaisnavas, and all this is perpetrated in the name of glorifying theirguru -- in this case, Srila Prabhupada.

Unpolished sentiments further cause us to distort philosophy and thusjustify hyperbolated misconceptions about Srila Prabhupada: eg, "He wasso wonderful that he could change the process of disciplic succession." This may sound like glorification of Srila Prabhupada, but it is not. Itis bogus, sentimentalized philosophy. In so doing, such persons retainneophyte conceptions of "Only my guru is jagat-guru" and lose theability (adhikara) to recognize, hear from and serve other qualifiedVaisnavas. In other words, they cannot advance to the second-classplatform, or madhyama-adhikari because of their so-called guru-nistha.

Not that I am so advanced myself, but I pray to recognize advancedVaisnavas and learn from them so I can come closer to the second classlevel. Until we learn to sincerely take lessons from advanced Vaisnavas(we should know that there are still many of them in this world), wewill forever remain stuck in our misconceptions -- guru-nistha (even forSrila Prabhupada) notwithstanding.

Therefore, without being unfairly harsh, Narasimha Prabhu doesn't knowhow truthful he was when he prefaced his article with, "I have noqualification to speak about Srila Prabhupada's glories. Yet I willtry..." It is a worthy attempt to glorify (kirtanam) Srila Prabhupada,but, like hari-nama, it must be performed without offenses and the fogand mist of misconceptions for it to be effective. Similar to theprocess of chanting, we should be humble enough to see our faults whenthey are pointed out by others and subsequently become revealed to us.Such humility is the sign of our good fortune. Our efforts will besuccessful when we are blessed by the mercy of sadhus, who are ourprotectors on the path to pure bhakti. chadiya vaisnava-seva nistarapayeche keba.

Otherwise, our impure mind and intellect will think of every reason fortaking us astray. If we have not imbibed a deep respect for all genuineVaisnavas, then we are placing ourselves in grave danger. If we spin aphilosophy that minimizes and discounts such mahatmas ("My guru is sogreat that I have no need for anyone else"), what hope is there toescape our cuccoon-like delusions that have kept us rotating in thecycle of birth and death for so many lifetimes?

In the Caitanya-bhagavata, Vrndavan dasa Thakura states that even theguru cannot save one if we commit vaisnava-aparadha. After the guru'sphysical demise, how will we obtain sadhu-sanga if we think ourselvesabove consulting anyone else? Such foolishly sentimental attitudes areantithetical to the proper development of bhakti. We should follow SrilaPrabhupada in the line of the acaryas and as corroborated by advancedGaudiya-Sarasvata sadhus. This is the essential message he taught us --to always maintain a balance between guru, sastra and sadhu! Rtviks andorthodox ISKCON basically argue no bonafide sadhus exist outside ofISKCON or "Srila Prabhupada's line." This is patently bogus*kartabhaja* philosophy. Srila Prabhupada followed strictly in theGaudiya-Sarasavata line, he didn't come to start a new line.

The conclusion is that we must be wary about being misled bymISKCONceptions, or implicit attitudes we have gleaned from 21 years asa culture of young neophytes divorced from advanced Gaudiya sadhu-sanga,including Srila Prabhupada's direct personal guidance. This is thedangerous condition of ignorance that has apparently overtaken us.

In conclusion, when Narasimha notes that "some of Srila Prabhupada'sdisciples and Godbrothers have called [Srila Prabhupada's worship]'excessive'," there may be far more truth to this observation thanNarasimha or other ISKCON sentimentalists (self-dubbed"Prabhupadanugas") care to admit. Glorification does not meanexaggeration. 'Exaggeration' means "excessive," and 'excessive' means wehave already deviated.

Praying to become a bona fide servant of Srila Prabhupada and allqualified Vaisnavas who follow in our Gaudiya Sarasvata line.

Srila dasa