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EDITORIAL February 7, 1999 VNN2970 Srila Prabhupada's Instructions On Spontaneous Devotional Service (4) BY JNANADAS ADHIKARY EDITORIAL, Feb 7 (VNN) — Sum and Substance, Part 4 of 4 (Part 1, Part 2, Part 3) Discovering Srila Prabhupada's Instructions on Spontaneous Devotional Service Does spontaneous devotional service appear spontaneously? Now another objection crept in. "Wait a minute! Why should I have to endeavor so hard to attain spontaneous devotional service? I don't have to worry about it, or make any separate endeavor. The arrangements will be made if I am sincere". I had heard devotees stating this belief clearly. As an older devotee, I had probably preached it, too. But I had never read it anywhere. Where did it come from? It didn't fit in with the new picture that I was getting. I remembered a lecture in which Srila Prabhupada explained the term "Krsna consciousness". He said that it is a direct translation of the phrase krsna-bhakti-rasa in Rupa Gosvamis verse. I found the tape and listened to it again. Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price -- that is intense greed to obtain it. If it is available somewhere, one must purchase it without delay. [Padyavali 14, quoted in C.C. M.l. 8.70] Srila Prabhupada then went on to talk about eagerness. "What is the price?" "Price?" "It is such a nice thing. You have to pay price. Yes, there is price". "What is that?" At this point, Srila Prabhupada suddenly shouted. tatra-laulyam eka mulam!!! Simply your eagerness. That is the price. This price you have to pay. Then you will get Krsna. Immediately. .... So this eagerness is very important. But it can be obtained, by the association of devotees. Therefore we are giving everyone the chance to invoke that eagerness. Then you will see God eye to eye. It is not very difficult. [Lecture, 5/8/72] Simply hearing Srila Prabhupada shout in this lecture dispelled any belief I may have had that pure devotional service was going to happen to me by itself. I could no longer accept that I should neglect the development of pure devotional service through concentrating my attention and endeavour exclusively on preaching. That didnt make sense any more. Now someone pointed out the verse in Bhakti-rasamrta-sindhu in which Rupa Gosvami defines sadhana-bhakti. This verse (BRS 1.2.2) is quoted in Caitanya-caritamrta, Madhya-lila 22.105. When transcendental devotional service by which love for Krsna is attained is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice. kriti sadhya -- which is to be executed by the senses; bhavet -- should be; sadhya-bhava -- by which love of God is acquired; sa -- that; sadhana-abhidara -- called sadhana bhakti or devotional service in practice; nitya-siddhasya -- which is eternally present; bhavasya -- of love of Godhead; prakatyam -- the awakening; hrdi -- in the heart; sadhata -- potentiality Srila Prabhupada translates sadhya-bhava as that "by which love of God is acquired". Sadhya means the purpose or goal, and sadhana is the means by which the goal is attained. If bhava, or ecstasy, is the goal of sadhana-bhakti, then how can we say that bhava develops automatically? We strive actively and enthusiastically to perform our external service nicely. How, then, can we be less active and enthusiastic in developing bhava, which is the actual goal of our sadhana? Srila Prabhupada has instructed us that the actual goal of regulated devotional service is to develop love of Krsna i.e. spontaneous devotional service. If I practise devotional service with some goal other than developing love of Krsna (or with no particular goal at all), that is not pure devotional service. Adulterated devotional service does not directly aim for love of the Supreme Personality of Godhead. [C.C. A.l. 4.22, purport] In Bhakti-rasamrta-sindhu (1.2.2), Rupa Gosvami defines sadhana-bhakti as that which has the development of bhava as its objective (sadhya). So, as long as I do not have the conscious and deliberate aim of developing bhava, or ecstatic love of Krsna, then my activities are outside the practice of sadhana- bhakti. Srila Prabhupada confirms this conclusion elsewhere. The first stage is technically called sadhana-bhakti, or devotional service in practice. The result of sadhana-bhakti must be ecstatic love, attachment for the Supreme Personality of Godhead, which is also called prema-bhakti. [C.C. M.l. 8.68, purport] Someone objected that spontaneous devotional service develops "automatically", and that we dont need to make any separate endeavour for it. But Srila Prabhupada uses the word "automatically" to mean something which follows as a natural sequence. "When he gets this attachment, he automatically tries to decorate the deity ..." [NOD, Ch. 2, p.21] I concluded that the attainment of spontaneous devotional service is automatic, but in a particular sense. It will develop automatically if I follow the process of regulated devotional service; and if that includes hearing and chanting about the pastimes in Vraja; and if I know that the ultimate goal is to develop spontaneous devotional service; and if I have good association. The desire for spontaneous devotional service awakens naturally through the performance of regulative devotional service with knowledge and association. If I just chant and read without knowing the actual goal, then how can I develop a desire to attain the goal? I heard the expression "bringing a smile to Srila Prabhupadas lips", and here was a sure way to do that: develop spontaneous devotional service for Krsna. "Chanting the holy name in ecstasy causes one to dance, laugh and cry". When my spiritual master heard all this, he smiled and began to speak. When a disciple very perfectly makes progress in spiritual life, this gladdens the spiritual master, who then also smiles in ecstasy, thinking, "How successful my disciple has become!" He feels so glad that he smiles as he enjoys the progress of the disciple, just as a smiling parent enjoys the activities of a child who is trying to stand up or crawl perfectly. [C.C. A.l. 7.82, verse and purport] Everything is in Srila Prabhupadas books Now I came up against another strong prejudice on my part: "We dont have to read anything except Srila Prabhupadas books. Srila Prabhupada himself said so". I had been convinced of this for many years, and I had read instructions to this effect. So there is nothing to be said new. Whatever I have to speak, I have spoken in my books. Now you try to understand it and continue your endeavour. [Arrival Conversation: Vrindavana, May 17, 1977: 770517AR.VRN] I have already given you full directions in my books. [SPL to Satsvarupa: 70-09-13] I have instructed everything in my books. [SPL to Dina Dayala das: 76-02-25] Everything is given in my books for you. [SPL to Gunagrahi Das: 73-10-14] During the whole of my life in the Krsna consciousness movement, I had never studied books on devotional service by anyone other than Srila Prabhupada. Now I was being challenged. Srila Prabhupada's books describe the paramount importance of spontaneous devotional service, and state clearly that we should take it up. However, I couldnt find the equivalent of the volumes of "how-to" instructions that he gave for regulative devotional service. I could find no answers to obvious questions: "Which devotee in Vraja should we follow? How do we do that? Who are Rupa and Rati Manjaris? When can we start on the path of spontaneous devotional service, and what does it actually entail? How do we take shelter of an associate of the Lord?" If I couldnt go outside Srila Prabhupadas books, then I was in difficulty. But Srila Prabhupada said several times in his books that we should read other literatures. He said this of a few specific books. Srila Visvanatha Cakravarti Thakura has given us a transcendental literature entitled Krsna-bhavanamrta, which is full with Krsnas pastimes. Devotees can remain absorbed in Krsna-thought by reading such books. [Krsna, p. 367] Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional service, wrote several books, of which the Brhad-Bhagavatamrta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Krsna must read this book. [C.C. A.L. 5.203 purport] Srila Prabhupada also recommended Sanatana Gosvamis commentary on the Tenth Canto of Srimad- Bhagavatam known as the Dasama-tippani [C.C. A.L. 5.203 purport]; Dig-darsini-tika, which is Sanatana Gosvamis commentary on Hari-bhakti-vilasa [C.C. M.l. 1.35]; and Sri Krsna-vijaya by Gunaraja Khan [C.C. M.l. 15.99 purport]. There are also general instructions to read literatures other than those that Srila Prabhupada had presented. Within the past five hundred years, many erudite scholars and acaryas like Jiva Gosvami, Sanatana Gosvami, Visvanatha Cakravarti, Vallabhacarya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhagavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages. [S.B. 1.1.1, purport] Actually going to Vrindavana involves taking shelter of the six Gosvamis by reading Bhakti-rasamrita- sindhu, Vidagdha-madhava, Lalita-madhava and the other books that they have given. [CC A.l. 8.31 purport] Indeed, reading these other literatures is not an option; we must read them. A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upanisads, Vedanta and other literatures left by previous authorities or Gosvamis for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. [S.B. 1.2.12, purport] I concluded that everything is indeed in Srila Prabhupadas books. And this includes the instruction that I would have to read and hear other Vaisnava literatures if I wanted to make solid progress in devotional service. Direction and protection Srila Prabhupada engaged us in regulated devotional service. On the one hand, the whole aim and purpose of this regulated devotional service is to take us to the platform of spontaneous devotional service. And to practise and perfect this spontaneous devotional service, we need the "direction and protection of an expert devotee". However, we do not have Srila Prabhupadas physical presence. Of course, the vani, the spiritual masters instruction, is just as important as his vapu, his physical presence. But Srila Prabhupada did not appear to leave extensive and detailed instructions on cultivating spontaneous devotional service. Should I think that such instructions are unnecessary? Hardly. It had been so difficult for me to practise regulated devotional service. There had been so many difficulties and misunderstandings. Then what to speak of spontaneous devotional service, which takes place on such a subtle platform? The difficulties and misunderstandings must be much more, not less. Srila Prabhupada clearly intended me to come to the platform of spontaneous devotional service, and he wanted me to have the direction and protection of an expert devotee. But he himself did not leave recorded instructions on the physical plane. What were the possibilities? Is he going to come in visions? Maybe. Great devotees have received guidance in this way. But I knew that I am not on their platform. Besides, a one-off vision would not be enough for me. I need constant direction and protection. And being firmly on the physical platform, I need direction from someone whom I can approach, serve and question with my present senses, and from whom I can receive direction and instruction with my present senses. Is that inconsistent with the instructions that Srila Prabhupada has left? Not at all. He has said that I should proceed "under the direction and protection of an expert devotee". I didnt need to think that I would be abandoning Srila Prabhupada, or he me. The spiritual master acts through other pure devotees, even after his physical departure. Srila Prabhupada considered that his guru maharaja acted through his sannyasa guru, Srila Bhakti Prajnana Kesava Maharaja, to insist that Srila Prabhupada should take sannyasa. So he insisted me. Not he insisted me. Practically, my spiritual master insisted me through him, that "You accept". Because without accepting the renounced order of life, nobody can become a preacher. So he [Srila Bhaktisiddhanta Sarasvati Thakur] wanted me to become a preacher. So he forced me through this Godbrother, "You accept". So I unwillingly accepted, and then I remembered he [Srila Bhaktisiddhanta Sarasvati Thakur] wanted me to go to the Western country. So I am feeling now very much obliged to my, this Godbrother, that he carried out the wish of my spiritual master and enforced me to accept this sannyasa order. [Lecture, Seattle, October 21st, 1968] Srila Prabhupada said that I should accept the "direction and protection of an expert devotee". Then how should I select this devotee? Obviously it should be someone who is already advanced in the practice of spontaneous devotional service. I assumed that there are devotees who are genuinely practising under the direction of Srila Rupa Gosvami. But I knew that there are also sahajiyas and devotees who are apparently authentic Gaudiya Vaishnavas, but who have their own ideas and misconceptions. How was I to distinguish between them? "Staying in ISKCON" I could see that I urgently needed to be with an expert devotee who could offer me direction and protection. But where would I find such a devotee? The "official ISKCON position" was that we were not supposed to associate with Gaudiya Matha devotees. We were supposed to "stay within ISKCON", or we would not be "chaste to Srila Prabhupada". Now, the senior Vaisnava who had made the presentation was a Gaudiya Matha devotee. But I didnt think that I had been unchaste to Srila Prabhupada in associating with him. After all, it was this Vaisnava who had inspired me to investigate Srila Prabhupadas instructions. And having investigated them, I found that this Gaudiya Vaisnavas instructions were quite consistent with Srila Prabhupadas. It was the official positioon which was inconsistent. I could see that I was facing a serious choice, and I didnt want to make a mistake. I certainly didnt want to associate with anyone who would actually lead me further astray. At the same time, if I avoided the issue, I would lose whatever direction and impetus I had in devotional service, and sink into apathy and anarthas. That would also be a serious mistake. I could see that a lot of the difficulty lay in the conditioning against "going outside ISKCON". But how could a devotee who taught the same conclusions as Srila Prabhupada be "outside ISKCON"? It seemed that the official delineation between "ISKCON" and "non-ISKCON" must be seriously at fault. Still, even accepting that insight, as soon as I even thought of associating with members of the Gaudiya Matha, all sorts of alarm bells went off. "Dont speak to Srila Prabhupadas Godbrothers. He warned us against having anything to do with them". And so on. While I was thinking about this issue, I found a summary of Srila Prabhupadas statements about the Gaudiya Matha. I looked at the evidence again, and three points became clear to me. The first was that Srila Prabhupada specifically asked two members of the Gaudiya Matha to look after his disciples after his departure. One was his Godbrother Srila Sridhara Maharaja. The other was Srila Narayana Maharaja, who was a disciple of Srila Bhaktiprajnana Kesava Maharaja (Srila Prabhupadas sannyasa guru), and who had been Srila Prabhupadas close friend for many years. (It was Srila Narayana Maharaja who had made the presentation that I had attended). So there was no a priori reason not to associate with any Gaudiya Matha devotees. The second point which became clear was that Srila Prabhupada dealt differently with different Godbrothers. He was definitely favourable to many of them. For instance, he appreciated and loved his sannyasa guru, Srila Bhaktiprajnana Kesava Maharaja. He had lived in Srila Kesava Maharajas Sri Kesava-ji Gaudiya Matha, and had purchased the Deity of Gauranga Mahaprabhu which is installed on the altar there. When Srila Kesava Maharaja passed away, Srila Prabhupada gave a special lecture, and sent a condolence letter to the Matha. [Lecture, Seattle, 21.10.1968] Srila Prabhupada also appreciated Srila Sridhara Maharaja very highly, saying that he considered him to be his own siksa guru. On one occasion, Srila Prabhupada took Tamal Krsna Goswami and 25 other devotees to Visakapatnam, where they lived with Srila Bhaktipramode Puri Maharaja for about a week. At another time, he had Japataka Swami and Acyutananda stay at Srila Madhava Maharajas institution for a year. He spoke affectionately of Ananda prabhu as "a sincere Vaishnava". [SPL, 6/5/73] So it was now perfectly clear to me that Srila Prabhupada did not say unequivocally and across the board that his disciples should have nothing to do with any of his Godbrothers, ever. For me to have thought that was not only an over-simplification; it was simply inaccurate. A third point was that Srila Prabhupada made his intention clearer at the very end of his stay with us. He formed the Bhaktivedanta Swami Charity Trust, which was specifically "to bring unity amongst the Gaudiya Vaisnavas, especially the followers of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura". "We want cooperation". [Room conversation, Vrindavana, 10.10.1977] Significantly, Srila Prabhupada requested two of his Godbrothers, namely Srila Madhava Maharaja and Srila Madhusudana Maharaja, to be Trustees of the Trust, along with five of his own disciples. I could see that I had been heavily prejudiced against any devotees other than those in what I considered to be Srila Prabhupadas movement. Now I had to look at this prejudice. Was it really consistent with Srila Prabhupadas instructions? I had to admit that it wasnt. It was like my idea that I shouldnt read any books that Srila Prabhupada had not written. The prejudice was based on a superficial understanding of Srila Prabhupadas instructions. I had maintained it by failing to consider or investigate in detail what Srila Prabhupadas actual intention was. As a matter of fact, in disregarding all literatures other than Srila Prabhupadas books, I had actually disobeyed (or at least ignored) his instructions. The same would be true if I refused to associate with anyone other than Srila Prabhupadas direct disciples and followers. Again, I would be ignoring or disobeying his instructions. I could also see that the official understanding of what constituted ISKCON was far narrower than Srila Prabhupada's. We are a non-sectarian society, and our members include people from Christian, Jewish and Moslem as well as Hindu faiths. The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice. Members of ISKCON may retain their own respective religious faiths .... [SPL, 68/8/24] If Srila Prabhupada's concept of ISKCON included different faiths, it would certainly include Vaisnavas from different branches of the Gaudiya Matha. In any case, I needed some guidelines to know who was likely to be good association. The acid test would be simple. Would these devotees teach the same as Srila Prabhupada taught? And would they encourage me to maintain faith in Srila Prabhupadas instructions and mission? Conclusion I was attracted to the senior Vaisnava who had made the presentation. But I didnt want to make any particular personality the issue. The actual issue was Srila Prabhupadas instructions. It was only through this senior Vaisnava's presentation and association that I had found out what Srila Prabhupadas instructions really are. And Srila Prabhupadas instructions confirmed the complete validity of the presentation. My Vaisnava friend and guide had opened my eyes to Srila Prabhupadas instructions and intentions. According to Srila Prabhupada, real Krsna consciousness is spontaneous devotional service. The actual purpose of his Krsna consciousness movement is to engage us in regulated devotional service, so that we can progress to spontaneous devotional service. Srila Prabhupada had explained what spontaneous devotional service is, and he gave a summary of the process for cultivating it. In effect, he had also left a message for me: "Later on, you will meet an expert devotee. Use my instructions to verify what he says, and then he will illuminate my instructions. When you find that he can give a full and true explanation of my books and words, accept his direction and protection. Don't worry. I will always make arrangements for you, and give you whatever intelligence you need". I hadnt noticed the message, so I hadnt looked for direction and protection. But the direction and protection had come looking for me. I felt that this senior Vaisnava was like the personification of Srila Prabhupadas desire for me to love Krsna. I could see that Srila Prabhupada was still looking after me, drawing me towards the goal he desired for me. I could use his instructions as an infallible test. And I could accept direction and protection gratefully, as long as they were in line with Srila Prabhupada's instructions. Sum and Substance, End of Part 4 of 4 Please send any responses to Madan Mohan dasa at: 106650.1421@compuserve.com Comment on this Story This story URL: http://www.vnn.org/editorials/ET9902/ET07-2970.html
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