Meeting About The Newly Published Raga Vartma Candrika

Meeting About The Newly Published Raga Vartma Candrika

A Darsana-Critique

Jagannatha Puri: Oct 13, 2001

Submitted by Syamarani dasi


[An English edition of Raga Vartma Candrika was published recently. It has many good qualities and much valuable information, and the publishers, translators, and editors have worked hard and sincerely to give much good siddhanta from Srila Visvanatha Cakravarti Thakura. There are some parts, however, where there are serious siddhantic errors. The errors have nothing to do with Srila Narayana Maharaja's Hindi version, where the points in question are clear. The corrections required are only in relation to the English translation work, and the imperfect editing of Srila Maharaja's English classes, neither of which was authorized by Srila Maharaja to be published or distributed.
At the same time that an advanced copy of the new book was brought to Srila Maharaja, one of the siddhantic errors was brought to his attention, and he called for a thorough investigation of the contents. After that he called a meeting with the editors and publishers. The following is a transcription of that meeting:]   

[Srila Narayana Maharaja:] I've called to tell you that I've read it (the just published Raga Vartma Candrika), and that there are not many unfavorable things in it. But there is something to be corrected; some words only. The gopis and Krsna are both sarvajna. Especially Krsna is sarvajna. So He can always know that "I am God."

But it is only in viraha (separation) that the gopis, and all the Vrajavasis, sometimes say, "Oh, He's God, the Supreme Lord." And how do they say this? They say, "Paurnamasi has told us this." Or, "Gargacarya has told us." Somehow they have heard from them, but they themselves have no realization that Krsna is the Supreme Personality of Godhead. Moreover, this only comes to Nanda Baba and other gopas and gopis when they are in a separation mood. Not in meeting. Never. And this is also true for Krsna. Sarvajnata (Krsna's quality of being all-knowing) only comes sometimes, when it is needed. It is only there for devotees, for those who will hear hari-katha. This quality is there to help them. It is not for His associates; not for the ragatmika-bhaktas.

Prema, love, controls Krsna and all the gopis. Krsna and the gopis are not the controllers. Only prema controls. To make the pastimes sweet and relishable, prema controls Krsna and all the ragatmika-bhaktas, so that they should not realize that Krsna is brahma, and also Krsna should not know that He is brahma. The gopis and Krsna never really know that Krsna is the Supreme Personality of Godhead. Never. Prema controls all.

These points are explained in the second chapter of Raga Vartma Candrika, so we should write carefully. We should not say that the gopis knew that Krsna is Bhagavan. We should write as it is in the Hindi, Bengala, and especially in the Sanskrit. Each word in Sanskrit has so many meanings.

[Sripad Aranya Maharaja:] Srila Visvanatha Cakravarti Thakura is always using the word 'jnana'. "They have the jnana that Krsna is Bhagavan; that He's Paramesvara."

[Srila Narayana Maharaja:] They 'knew', but 'know' in this connection means 'knowing (hearing) from others.' It does not mean, "I know; I have realization." It means they were 'hearing' that Krsna is God, and this should be carefully written there. I myself read the Hindi, and I saw that it has never been written that they knew that Krsna is God. Never. That suggestion in that page is totally wrong. Totally wrong. We should not be writing that all knew from top to bottom that Krsna is the Supreme Personality of Godhead. So I want some things to be corrected; otherwise, others will get the wrong impression.

You will show me that "the gopis knew," but this is not a fact. [Srila Narayana Maharaja now refers to another statement in the newly published book:] "When Krsna came from Varuna-loka it is told, and all heard from Nanda Baba, but it strengthened the."

[The following is the paragraph in the new book that includes the incidences of Varunadeva referred to by Srila Maharaja (Page 64, paragraph 2): "Before Sri Krsna lifted Govardhana Hill, the Vrajavasis had no aisvarya-bhava for Him. After Krsna lifted Govardhana and also when He returned from Varuna-loka, even though they had become aware that Krsna is the Supreme Lord, the Vrajavasis' hearts were filled with feelings of madhurya-jnana just as before. Sri Vasudevji, refering to Krsna and Baladeva, said, "Neither of You are my sons." Similarly, after hearing from Varunadeva and Uddhava that Krsna is Bhagavan, Sri Nanda Maharaja experienced some aisvarya-jnana for Krsna arise in his heart, but he never felt that "Krsna is not our son."]

[Syamarani dasi:] Vatsayla-bhava.

[Srila Narayana Maharaja:] .that, "Krsna is my son, not that, Krsna is the Supreme Personality of Godhead." It is not like that. That page should be omitted; the last page or wherever it is. You should change something.

[Syamarani dasi:] There are also a few parts in the class section. That is, after their translation of the book of Srila Visvanatha Cakravarti Thakura, there are edited transcriptions of your four classes in English (on the subject of the same book). There are also a few places there that say it.

[Srila Narayana Maharaja:] You can tell me what.

[Syamarani dasi:] I have the Hindi

[Srila Narayana Maharaja:] On the last page in that.

[Syamarani dasi:] Here.

[Srila Narayana Maharaja:] No, no, on that page (in the English classes section. Not in the part that was translated from the Hindi book). I want to hear that.

[Syamarani dasi:] This is part of the classes section. This is taken from your English classes.

[Srila Narayana Maharaja (reading from the English classes section):] "The gopis knew that Krsna was God." Oh, this is wrong. We should not write wrong things.

[Vicitra dasi:] Here's the statement from Srila Visvanatha Cakravarti Thakura's.... This is from the Hindi section.

[Srila Narayana Maharaja:] No. In the Hindi I have not written like this.

[Vicitra dasi:] This is what Srila Visvanatha Cakravarti Thakura's saying: "But in madhurya-jnana."

[Srila Narayana Maharaja:] Also read that prema controls them. It covers Krsna's jnana and the jnana of the gopis and all others. Only in some cases, at the time of viraha, it comes like a dry straw in boiled milk. It sometimes comes, in that way.

[Sripad Aranya Maharaja:] This example is here in your lecture.

[Srila Narayana Maharaja:] It cannot be directly written that, [Srila Maharaja now reads from the section of the English classes:] "All the gopis knew that Krsna was God, yet they never saw Him as such." We cannot write this. [Srila Maharaja continues to read:] "They always said to Him, 'Come on. The red lac has come off my feet.'" The gopis knew? Oh, that should not be written. It pinches. So why are you making it prominent? Why aren't you trying to make it like a dry straw in manas and manas of milk (1 mana equals 40 kg), or in a river of milk?

[Sripad Aranya Maharaja:] Gurudeva, this quotation comes in the middle of a lecture. And in the context everything is ok; but when you take it out and put it on a (separate) page, then it stands out as if it is very prominent. (p. 158)

[Srila Narayana Maharaja:] I don't want this.

[Syamarani dasi:] I'll show it to you on the page that it's on. It says the same thing when it's not on a separate page. (p. 163)

[Srila Narayana Maharaja:] I don't want that you should directly write it anywhere, in any case, that the gopis 'knew'. This means 'always knew'. It means 'always knew' that Krsna is the Supreme Personality of Godhead.

[Syamarani dasi:] In another place, in the English classes section, it says that the gopis realized that Krsna was God.

[Srila Narayana Maharaja:] No.

[Syamarani dasi:] And there it also says that the gopis have isvara-bhava.

[Srila Narayana Maharaja reads from the English book:] "Even though they have isvara-bhava, they knew nothing beyond Krsna as their beloved." Isvara-bhava. Why are you making it prominent? There is no need of writing this. Instead of this, you can write something else. Why is this thing coming?

[Sripad Aranya Maharaja:] The whole book was made, and then there was a blank page, and then she did this.

[Srila Narayana Maharaja:] But why was this bogus thing given? Something else can be written. It may be in Srimad-Bhagavatam, somewhere, in a very insignificant way, regarding Krsna being the Supreme Lord, that Nanda Baba knew, or sometimes someone else knew. But they have never made it prominent. It should be covered. It should be covered. You have made it naked. We should not do that.

When you will come to my position, then you will understand. If you had written it in your version (saying that the book was written by you), it would have been ok. I would have had nothing to say about it if it was written that it is all your version.

[Brajanatha dasa:] Written by you.

[Srila Narayana Maharaja:] But this book comes by my name. (It has my name on it.)

[Brajanatha dasa:] In Gurudeva's name.

[Srila Narayana Maharaja:] So it is a blunder for me. (It will give me a bad name. It will look like I have blundered.) A very big blunder. Because your knowledge and my knowledge are not on the same level, you can write like this. Anyone may write that Krsna is not God, and He was lusty, and He did so many bad things. Oh, lakhs and lakhs books are written like this. There is no harm in that, because they are not written with my name on them.

So don't be upset or worried. Try to obey what I'm telling. Something else should be written, what is prominent and what is good for all readers.

[Syamarani dasi:] But the same thing is on another page.

[Vicitra dasi:] But it's not emphasized.

[Brajanatha prabhu:] Put a footnote at the beginning.

[Srila Narayana Maharaja:] If you put a footnote in, you should do it very intelligently.

Write it as I have told. In this way it can be written. Write it as Srila Visvanatha Cakravarti Thakura has written in Raga Vartma Candrika, as the gopis have told, and as Nanda Baba has told. The sakhas have said: "My sakha is Dirga-Visnu." Krsna showed them His Dirga-Visnu form, but by their statements like, "My friend," "My son," "My beloved," their love and affection to Krsna was increased. We should write it in this way, just as I have explained it.

[Syamarani dasi:] In the Dvitiya-prakasa (second part of the English translation of the Hindi), when mother Yasoda is saying, "I'm proud to have my son as God," they want to keep in the words 'this declaration' and 'this assertion.' I told them that you said, "No, it should just be 'statement'," but they think 'declaration' is ok. But you're saying to minimize it: just make it 'statement' rather than.

[Srila Narayana Maharaja:] We should not make these things prominent. It should always be covered. If all the gopis knew, then all the sweet madhurya pastimes would go away. It sometimes comes, very rarely, in the case of separation, and in a moment they forget. I have given suggestions only to change something. I've spoken about some words. You should tell what I suggested.

[Syamarani dasi:] It says, "But in madhurya-jnana, even knowing full well that Krsna is Isvara.," and you said to take out 'full well.'

[Srila Narayana Maharaja:] What did I tell you?

[Syamarani dasi:] You said, "Just 'even knowing that Krsna is Isvara; not, even knowing full well.'"

[Srila Narayana Maharaja:] Full means totally knowing. And here, 'knowing' means 'knowing from others.'

[Brajanatha prabhu:] Can we then not better say, "having heard that Krsna is Isvara"?

[Srila Narayana Maharaja:] No, no.

[Brajanatha prabhu:] But explain it in a footnote?

[Srila Narayana Maharaja:] Oh, you can tell this in a footnote. But here, only use the word 'knowing'. She has told that 'knowing' means 'knowing fully'.

[Brajanatha prabhu:] Because in English, the word 'knowing' means 'knowing'.

[Srila Narayana Maharaja:] Even so, I don't want to change it. But 'fully' should be removed. And in a footnote we can write, "Hearing from Paurnamasi and."

[Sripad Madhava Maharaja:] Gargacarya.

[Syamarani dasi:] Then it says, "This declaration indicates that the surge of maternal pride is increased." But you and I were discussing that 'declaration' is a very strong word. So 'statement'.

[Srila Narayana Maharaja:] Not 'declaration'.

[Syamarani dasi:] And 'assertion' was also a strong word. One asserts something. So you said to use the word 'statement'.

[Srila Narayana Maharaja:] Mother Yasoda will very mildly say this, or Nanda Baba will say, "'Yadi hamara putra krsna bhagavan heih, yadi bhagavan heih, ta namaskara karte heih,' Nanda Baba kaha." Nanda Baba says, "If my son is God, then I offer my obeisances to Him. This is not actually what he means. (He means,) "But I will punish him. I will chastise Him." Does this mean that he knows that Krsna is the Supreme Personality of Godhead? What does it mean? It means, "Oh, really He is my son," although he's saying, "Tumi parambrahma." What is the meaning?

[Brajanatha dasa:] "I don't take it very serious."

[Vicitra dasi:] "Big deal."

[Srila Narayana Maharaja:] No, no. It is sarcastic. He means to say, "But you are not." But what are the words telling? "Oh, You are Parambrahma; then I will worship You." [Srila Maharaja now holds up his hand and arm, to imitate Nanda Baba showing a stick to Krsna in a threatening way, and says:] "You are a third class person." The meaning is this. And after Krsna left for Mathura, Nanda Baba spoke to Uddhava in sarcastic words. You know the explanation of Srila Visvanatha Cakravarti Thakura when there was Surya Grahan (the time of solar eclipse, when Krsna met the gopis at Kuruksetra)?

[Sripad Aranya Maharaja:] ahus ca te nalina-nabha padaravindam (yogesvarair hrdi vicintyam agadha-bodhaih samsara-kupa-patitottaranavalambam geham jusam api manasy udiyat sada nah)

[The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs. (SB 10.82.48)]

[Srila Narayana Maharaja:] What word does Srila Visvanatha Cakravarti Thakura use in his commentary to this sloka?

[Sripad Aranya Maharaja:] Sleshvakya. (This word means sarcasm, crooked words, or saying one thing and meaning the opposite.)

[Srila Narayana Maharaja:] Changing the whole meaning, as in the case of the verse beginning, "tava katam-vrtam." Just the opposite meaning is there. So these words are sometimes sarcastic.

[Sripad Aranya Maharaja:] Gurudeva, when he says here that, "Ye isvara heih aisvarya-jnana rahene per bhi."

[Srila Narayana Maharaja:] That is what I'm telling you. Even though the words are 'isvara-jnana', isvara-jnana can be seen in two ways. One by realizing myself, and one by hearing something. Hearing only. If they will realize themselves that He is the Supreme God, then kampa (trembling) will come; otherwise not. So by hearing something from others, in a separation mood, then, isvara mood may or may not be there.

[Sripad Aranya Maharaja:] Srila Visvanatha Cakravarti Thakura is giving this example of how this mood comes. Krsna is coming from cow grazing and all demigods are there.

[Srila Narayana Maharaja:] Srila Visvanatha Cakravarti Thakura is writing, and I am realizing and then explaining. He's not explaining to you, as I'm doing. (You need my help to understand Visvanatha Cakravarti Thakura.) By my practices, I realize what he wants to tell, and then I'm explaining it to you. So it (my explanation) is more important.

[Sripad Aranya Maharaja:] I wanted to raise this point because in separation something may come, some feeling.

[Srila Narayana Maharaja:] Yes.

[Sripad Aranya Maharaja:] But Srila Visvanatha Cakravarti Thakura gives one example. It's not in separation. Krsna is returning from cow grazing and Brahma, Siva, and all demigods are there doing arati and [inaudible] starts to tell to Krsna.

[Srila Narayana Maharaja:] The gopis are speaking Yugala-gita; the gopis are telling this from where? They heard that Brahma came. They never saw Brahma there. Did they see that Brahma and Sankara are coming? Never. Brahma and Sankara may come in their vision? They have heard.

No harm. Some words should be given up and appropriate words should be put, and if there is some difficulty in understanding we can put something in a footnote - something of what you are hearing now from me. That will be best. Otherwise, the book will be criticized by others - like me. I will criticize. I will be the first person to criticize.


Appendix: SUGGESTED CORRECTIONS FOR THE NEWLY PUBLISHED RAGA VARTMA CANDRIKA
 
[Based on the direction given in his darsana, we have written here a list of some of the suggested corrections regarding the newly published English book. It is natural that because we are all conditioned souls, all publications produced by us conditioned souls contain errors, and this presentation of suggested corrections probably also contains errors. Anyone can criticize others; the material world goes on by that, and there is no glory in us criticizing each other or each other's work. So please forgive this fallen person. The darsana transcription and appendix are being posted only because Srila Maharaja requested that the respected readers know that the new English edition is not actually his book.
The corrections for the English translation part were written in consultation with Srila Bhaktivedanta Narayana Gosvami Maharaja, Sripad Madhava Maharaja, Sripad Ramacandra dasa Adhikari, Sripad Madhava Priya Brahmacari, Srimati Uma didi, and Srimati Janaki didi. The corrections in the second part, containing the editing of four Raga Vartma Candrika lectures, were written in consultation with Srila Maharaja and Sripad Madhava Maharaja. They are presented according to page number:]

1) Page X: Editorial staff Gaudiya Vedanta Publications.
Should read: (the name of the individual devotee in charge of the publication)
 
2) Introduction Page XI: Introduction (title)
Should read: Introduction to the Hindi Edition

3) Introduction Page XI: I am infinitely pleased today to see that the English rendition on Raga Vartma Candrika is going to be published.
Should read: I am infinitely pleased today to see that the Hindi rendition on Raga Vartma Candrika is going to be published.

2) Introduction Page XII: Whether great opulence is apparent or not, if the mood of human-like pastimes is maintained, then it is called madhurya, sweetness; and if only aisvarya is manifesting, transgressing the moods of nara-lila, then it is aisvarya.
Should read: Whether great opulence is manifest or not, if the mood of human-like pastimes is maintained, then it is called madhurya, sweet human-like pastimes; and if only the mood of aisvarya is manifesting in the heart, then it is the pastimes are aisvarya.

3) Page XXI: the letter 'ya' which is preceded by the letter 'va' in the mantra is considered as a half-syllable.
Should read: the letter 'ya' which precedes the letter 'vi' in the mantra is considered as a half-syllable. (This is a rule of Sanskrit usage)
 
4) Page XXVIII: Aug.26, 2001
Should read: 1993.

6) Page 34, paragraph 1(page 23 in Hindi): Afterwards, by Sri Ramacandra's mercy, they intently engaged in the appropriate bhajana, and upon attaining bhava, they entered the wombs of gopis and took birth as cowherd damsels by the arrangement of Yogamaya.
Should read: Afterwards, by Sri Ramacandra's mercy, they intently engaged in the appropriate bhajana, and upon attaining matured bhava (prema), they entered the wombs of gopis and took birth as cowherd damsels by the arrangement of Yogamaya.         

9) (A framed page) Opposite Page 55, paragraph 2: After quitting the sadhaka-deha, the premi-bhaktas, who for a long time have enthusiastically aspired for the direct service of Bhagavan, mercifully receive darsana of Sri Krsna along with His associates. Krsna grants them their desired service one time, and bestows upon them their transcendentally blissful gopi form.
Should read:  (It sounds like Krsna grants them their desired service only one time after they quit their sadhaka body. It needs to be written that this 'one time darsana' occurs in their previous birth, that is, in their sadhaka body. Then, in their next birth they take birth from the womb of a gopi and attain their same spiritual body that they previously only meditated on in their heart.)

10) Page 62 paragraph 2 (page 41 in the Hindi): But in madhurya-jnana, even knowing full well that Krsna is Isvara, one will not register even the slightest scent of that awe which causes the heart to shudder because feelings of natural intimacy are already firmly established there.
Should read: But in madhurya-jnana, even knowing that Krsna is Isvara, one will not register even the slightest scent of that awe which causes the heart to shudder because feelings of natural intimacy are already firmly established there. (See *footnote#2) 

11) Page 63 paragraph 1 (page 42 in the Hindi): After hearing all these prayers, the vraja-sundaris were also seen to exhibit an unshakable staunchness in their madhura-bhava.
Should read: Even after hearing these talks from the sakhas, the vraja-sundaris were also seen to exhibit an unshakable staunchness in their madhura-bhava. (See *footnote #1)

12)*Footnote #1: "The gopis are speaking in Yugala-gita (Bhag.10.35) to mother Yasoda. They had heard that Brahma, Sankara, and the other demigods came and prayed. They never saw them coming. Brahma and Sankara do not come in their vision.

13) Page 63 paragraph 2 (page 42 in the Hindi): This declaration indicates that the surge of maternal pride in the heart of Yasoda strengthens her vatsalya-bhava.
Should read: This statement indicates that the surge of maternal pride in the heart of Yasoda strengthens her vatsalya-bhava.

14) Page 63 paragraph 2 (page 42 in the Hindi): The sakhas say, "We too are blessed that our friend is Paramesvara," and the vraja-gopis confirm, "We are blessed that the Supreme Lord is our beloved." From these assertions we can understand that the moods of the Vrajavasis are strengthened by the awareness that Sri Krsna is Isvara.
Should read: The sakhas say, "We too are blessed that our friend is Paramesvara," and the vraja-gopis also said, "We are blessed that the Supreme Lord is our beloved." From these statements we can understand that the moods of the Vrajabasis are strengthened by knowing that Krsna is Isvara. (See *footnote #2)

15) *Footnote #2 for p.63: "Here the word 'knowing' means 'hearing from others.' It does not mean 'I am knowing, or 'I have realization.' Because they think of Krsna as 'my friend,' 'my son,' or 'my beloved,' the Vrajabasis' love and affection to Krsna increased. When Nanda Baba says, 'If my son is God, I offer my obeisances to Him,' this is not actually what he means. He means to say, 'But I will punish him. I will chastise Him.' This statement does not mean he knows that Krsna is the Supreme Personality of Godhead. It means, 'Oh, He is really my son.' When he tells Krsna, 'Tumi parambrahma,' he is being sarcastic. While he says, 'Oh, You are Parambrahma, so I will worship You!' Nanda Baba is showing a stick to Krsna in a threatening way. This means he actually wants to say, 'You are a third class person!'
"In this connection, when Srila Visvanatha Cakravarti Thakura uses the word 'isvara-jnana', knowledge of Krsna's Godhood, isvara-jnana can be seen by two ways. One meaning is 'realizing oneself', and one meaning is 'hearing something from others.' If the Vrajabasis realize that Krsna is the Supreme God, then kampa (trembling) will come; otherwise it will not. [This was adapted from Srila Narayana Maharaja's darsana of Oct. 13, 2001]

16) Page 63 paragraph 3 (42 in the Hindi): Therefore, in separation, aisvarya-jnana manifests openly.
Should read: Therefore, in separation, isvara-jnana manifests.

17) Page 64 paragraph 2 (43 in the Hindi) Before Sri Krsna lifted Govardhana Hill, the Vrajavasis had no aisvarya-bhava for Him. After Krsna lifted Govardhana and also when He returned from Varuna-loka, even though they had become aware that Krsna is the Supreme Lord, the Vrajavasis' hearts were filled with feelings of madhurya-jnana just as before.
Should read: Before Sri Krsna lifted Govardhana Hill, the Vrajavasis had no aisvarya-jnana. Even after Krsna lifted Govardhana, and even when He returned from Varuna-loka, though they came to know that Krsna is the Supreme Lord, the Vrajavasis' hearts were filled with feelings of madhurya-jnana just as before.

18) Page 64 paragraph 2: Similarly, after hearing from Varunadeva and Uddhava that Krsna is Bhagavan, Sri Nanda Maharaja experienced some aisvarya-jnana for Krsna arise in his heart, but he never felt that "Krsna is not our son."
Should read: On the other hand, after hearing from Varuna-deva (*#3) and Uddhava (*#4) that Krsna is Bhagavan, although some knowledge of Krsna's opulence arose in Nanda Baba's heart (*#3), he never felt that "Krsna is not our son."

19) *Footnote #3: "In Varuna-loka, Nanda Baba saw Varuna-deva and his associates worshipping Krsna. However, although some of Krsna's opulence in this regard, he never thought that Krsna was not simply his son. He was surprised that although the demigods were so opulent, they offered such respect to Krsna. In astonishment he thought that because Krsna was such a wonderful child, even though He was so small, still He was worshipped by Varuna. Pride swelled in his heart and he felt, 'I am the most fortunate father in the world.'" (Spoken by Srila Maharaja on Nov. 8, 2001, when asked about the above correction.)  

20) *Footnote #4: "After Krsna left for Mathura, Nanda Baba spoke to Uddhava about Krsna's Godhood in sarcastic words. The Sanskrit word slesavakya means sarcasm, or saying one thing and meaning the opposite. There is an example of this slesavakya in Srila Visvanatha Cakravarti Thakura's commentary on the meeting of Krsna and the gopis at Kuruksetra, during the time of solar eclipse, in the verse beginning "Ahus ca te nalina-nabha padaravindam." (This is adapted from Srila Maharaja's darsana of Oct 13, 2001) 
"This sloka (Ahus ca te nalina-nabha padaravindam) has two meanings, and the first is for those who are not very high class of devotees. In the meaning for general persons, the gopis are requesting Krsna, 'You are the Supreme Personality of Godhead. O Kamalanayana, O You whose eyes are like reddish lotus petals. You are very, very merciful. We are now fallen in the well of family life. We want to remember Your lotus feet as the yogis do. We want to meditate, so please be merciful to us.'

"This meaning is external. Sometimes, when a junior tries to instruct a senior, the senior may reply, 'I am very foolish, and You are so intelligent. I want to obey your instructions. Please instruct me regarding proper action.' In his heart that senior person is angry, and he is speaking sarcastically. He actually means to say, 'I am so many years older than you and I am so much more intelligent than you. You are so much junior, and yet you are instructing me?' Similarly, the gopis are in an angry mood, and their meaning is: 'O Krsna, don't try to cheat us. We have known You from the beginning, and we know that You are a great cheater. You have been deceiving us for a long time, but now we are somewhat clever. You can cheat Laxmi devi, You can cheat Your wives in Dvaraka, and You can cheat all others. But as far as we are concerned, we will not enter Your trap.' (From Srila Maharaja's class of June 24, 2001, given in Birmingham, England.)
 
21) Page 70 paragraph 3 (47 in the Hindi): Although Srimati Radhika is Sri Krsna's own pleasure potency, and Sri Krsna is Srimati Radhika's svakiya consort, it is nonetheless one's perpetual duty to serve the Divine Couple, Radha-Krsna Yugala, along with Their pastimes, and not Krsna alone without His pastimes.
Should read: Although Srimati Radhika is Sri Krsna's own pleasure potency, and Sri Krsna is Srimati Radhika's svakiya-jana, Her own property, it is nonetheless one's perpetual duty to serve the Divine Couple, Radha-Krsna Yugala, along with Their pastimes, and not Krsna alone without His pastimes.

22) Page 74 paragraph 1 (50 in the Hindi): The sadhakas or conditioned souls cannot enter into the special transcendental manifestation of Vrndavana, which is wholly beyond the material realm. Only siddhas, perfected souls, can enter there. Since it is siddha-bhumi, the fruit of attaining the bhavas of sneha and so on through sadhana will not come easily.
Should read: Since it is siddha-bhumi, the fruit of easily attaining the bhavas of sneha and so on through sadhana will not come. (On first glance this may seem like only a grammatical change, but it is a siddhanta change.)

23) Page 74 paragaraph 2 (50 in the Hindi): Krsna grants them their desired service one time (just as he directly appeared before Narada in his previous birth), and bestows upon them their transcendentally blissful gopi form.
Should read: (see number 9)

24) (Framed page opposite page 79): Husbandhood and paramourship, beyond all piety and impiety (dharmadharma), brilliantly shine fourth in Sri Govinda, the hero of Goloka, in their pristine splendor. (see footnote #29)
(Make it a blank page.)
 
25) Page 86 paragraph 3 (52 in the Hindi): If rasa-lila is mayika, then the proof provided by this portion of the verse which substantiates the superexcellence of prema is rendered baseless and insubstantial.
Should read: If rasa-lila is mayika, then the proof provided by this portion of the verse which substantiates the super-excellence of the gopis' prema is rendered baseless and insubstantial.

26) Page 91 paragraph 2: Even pujyapada Srila Jiva Gosvami's cherished desire would be the unique and supra-mundane anuraga of the mahabhavavati gopis; there is no doubt about this.
Should read: Pujyapada Srila Jiva Gosvami's cherished desire would also be the unique and supra-mundane anuraga of the mahabhavavati gopis; there is no doubt about this. (Again, this is not a grammatical change. It is a matter of respect towards Sri Jiva Gosvami.)

27) Page 102 paragraph 1 (69 in the Hindi): The essence of parakiya is svakiya-nivrtti, or loving enjoyment outside of the sanction of wedlock, and the essence of svakiya is parakiya-nivrtti, or the abstention from unlawful connections, that is, loving enjoyment with svarupa-sakti, Sri Krsna's personal potency.
Should read: The essence of parakiya is svakiya-nivrtti, or loving enjoyment outside of the sanction of wedlock, and the essence of svakiya is parakiya-nivrtti, or the abstention from unlawful connections. Krsna is svarupa-sakti Ramana. He is the enjoyer of His own svarupa-sakti, His personal potency.

28) Page 102 paragraph 2 (69 in the Hindi) Husbandhood and paramourship, beyond all piety and impiety (dharmadharma), brilliantly shine forth in Sri Govinda, the hero of Goloka, in their pristine splendor.
Should read: Patitva and upapatitva (pati meaning gati, Krsna as the ultimate shelter of the gopis, and upapati, meaning Krsna as the paramour of the gopis), beyond all piety and impiety (dharmadharma), brilliantly shine fourth in Sri Govinda, the hero of Goloka, in their pristine splendor.

FOUR CLASSES
29) Page 110 paragraph 2: Srila Visvanatha Cakravarti Thakura advises that others should never read this book.
Should read: Srila Visvanatha Cakravarti Thakura advises that others should not read this book.

30) Page 110 paragraph 2: However, no worldly qualification is required to enter this path, only lobha, or greed. Api cet suduracaro: even if a person is engaged in most abominable actions, he can enter if he has greed.
Should read: (Omit last sentence.)

31) Page 118 paragraph 3: One's sthayi-bhava will not change in this or any future life - this is called samskara (which is innate in the atma).
Should read: (Omit the underlined.)

32) Page 139 paragraph 2: But they never saw Krsna as their son. They always saw him as God.
Should say: In a mood of opulence they mostly saw and treated Krsna as God, but from time to time putra-bhava, the idea that Krsna is their son, manifested in their hearts.

33) Page 140 paragraph 1: This is aisvarya. We can give another example of the gopis realizing Krsna's Godhood when they say, "Purnima has told us about Krsna, and we have faith in her words."
Should read: (Omit all.)

34) Page 142 paragraph 2: Here Visvanatha Cakravarti tells that the gopis know that Krsna is God, that He is Rama, Vamana, and all other incarnations, but nonetheless they recognize that "Krsna is our lover."
Should read: Here Visvanatha Cakravarti tells that the gopis have heard from Yogamaya and others that Krsna is God, that He is Rama, Vamana, and all other incarnations, and sometimes they say, "Oh I've heard."

35) Page 151 paragraph 2: If we engage in kirtana, our minds will feel no disturbance when we remember in silence in the morning.
Should read: (Omit.)

36) Page 152 paragraph 1: The kirtana may be japa or congregational kirtana. The important thing is having greed and being in anugatya, following a rasika Vaisnava, remembering the pastimes of Krsna, chanting by mouth, and being in Vrindavana by body or mind-this kirtana is required. And it should be vyaktigata, individual, not samastigata collective. If our Guruji is doing kirtana and we have participated in that, our kirtana will not be the same as his because we are not equal to our Gurudeva. He is remembering the pastimes of Krsna and weeping, but we are not. We are only singing along with him, so our chanting is not the same. His is vyaktigata, individual, performed for his personal bhajana, and ours is samastigata, congregational.
Raghunatha dasa Gosvami is doing kirtana individually by his own mouth. And when he is doing kirtana with Caitanya Mahaprabhu and His associates, it is not individual. But what Caitanya Mahaprabhu discusses with Raya Ramananda is individual.
Should read: It does not matter whether one does solitary japa (vyaktigata) or congregational chanting (samajanistha).  Kirtana can mean both. The important thing is having greed and being in the anugatya of a rasika Vaisnava, remembering the pastimes of Krsna, chanting by mouth, and being in Vrindavana by body or mind-this type of kirtana is required. If our Gurudeva performs kirtana and we participate in that, our kirtana will not be the same as his because we are not equal to him. He is remembering the pastimes of Krsna and weeping, but we are not. We are only singing along with him.
Sometimes Srila Raghunatha dasa Gosvami was performing kirtana alone or individually, in a solitary place, and sometimes he performed it congregationally, along with Caitanya Mahaprabhu and His associates. The discussions between Caitanya Mahaprabhu and Raya Ramananda were solitary.

37) Page 163 paragraph 2: The gopis, on the other hand, knew about Krsna's bhagavata (Godhood).
Should read: (Omit the sentence.)

38) Page 163 paragraph 2: When Uddhava came and met them, the gopis were saying that Krsna was Isvara, Bhagavan, not only in this birth but also in past births.
Should read: When Uddhava came and met them, the gopis were saying they had heard that Krsna was Isvara, Bhagavan, not only in this birth but also in past births.

39) Page 163 paragraph 2: So the gopis have isvara-bhava.
Should read: (Omit this sentence.)

40) Page 163 paragraph 2: Therefore, they knew that Krsna was God, yet they never saw Him as such. They always said to Him, "Come on. The red lac has come off my feet. You please paint our feet."
Should read: Therefore, although it came to their attention (or, they heard) that Krsna was God, yet they never saw Him as such. They always said to Him, "Come on. The red lac has come off my feet. You please paint our feet." (See * footnote #5)

41)*Footnote #5: [From Srila Narayana Maharaja's darsana of Oct. 13, 2001:] It cannot be directly written that, [Srila Maharaja now reads from the section of the English classes:] "All the gopis knew that Krsna was God, yet they never saw Him as such." We cannot write this. [Srila Maharaja continues to read:] "They always said to Him, 'Come on. The red lac has come off my feet.'" The gopis knew? Oh, that should not be written. It pinches. So why are you making it prominent? Why aren't you trying to make it like a dry straw in manas and manas of milk (1 mana equals 40 kg), or in a river of milk?

42) Page 164 paragraph 1: So here, even though they had isvara-bhava, they knew nothing beyond Krsna as their lover.
Should read: (Omit the words up to 'isvara-bhava.') They knew nothing beyond Krsna as their lover.

43) Page 164 paragraph 2: The bhakta has an idea that Krsna is God, but he does not treat him like that. He treats him only as a lover, son, and so on.
(Omit all.) (See *footnote #6)

44)*Footnote#6: "And also for Krsna, sometimes when it is needed, then sarvajnata comes. It is only for devotees, for those who will hear hari-katha; to help them. It is not for associates; not for the ragatmika-bhaktas." (Srila Narayana Maharaja's darsana of Oct. 13, 2001)

45) Page 169 paragraph 1: There is one thing that Visvanatha Cakravarti has warned to be very careful about - some of our acaryas have told that Radhika is svakiya, not parakiya, and that parakiya occurs only in prakata-lila, not in aprakata. Visvanatha Cakravarti has not mentioned the name of who has said this, but we can reveal that it was Jiva Gosvami. He has written that the suddha-parakiya-bhava-bhakta should think that Srimati Radhika is parikiya, but be cautioned that if a man has any doubt, he is advised strictly to follow svakiya-bhava.
Should read: (Besides the fact that the paragraph is confusing, according to the chapter called Svakiya-Parakiya, which is just before the 4 English classes section, Srila Visvanatha Cakravarti Thakura did reveal that it was Srila Jiva Gosvami, and then he defended him. So it's best to delete the paragraph, at least the part stating that Visvanatha Cakravarti Thakura didn't reveal anyone's name.)

 

 

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