Temple President Qualifications/Responsibilities

By His Divine Grace A.C.Bhaktivedanta Swami Prabhupada

Ideal Leader, above suspicion, like an angel
When one has to take charge of a center, he has to become completely above suspicion. (Srila Prabhupada letter “SPL” to Brahmananda,68-03-12)
The prospect of your opening a new branch is very good. If you can, do it. This opening of centers is required. However, Krsna Consciousness does not depend on the place, on the contrary, it depends on the person who is free from duality. So why another part of the world for opening a new branch. There are many places in this country where it is important to have our branches. (SPL to Dinesh,70-08-01)
From now on if someone takes the leading post, he must agree to stick and not go away just because it is difficult from time to time. That is ideal leader. He is responsible and he knows his duty. Just like I did that. (SPL to Satsvarupa, 5^th Nov. 1972)
As president, you must now become very convinced of our Krsna philosophy and very enthusiastically and soberly maintain temple routine standards, increase book distribution, satisfy devotees, and in every way become the perfect Krsna conscious example of angel. (SPL to Makhanlal, Jan. 10^th 1972)
Devotees fully engaged, keeping Brahminical Standards 
The important thing is to see that everyone is following a regulated schedule of chanting 16 rounds, reading, Sankirtana, and temple worship. Any breakage in the performance of one's duties will surely be a hindrance in one's advancement. So, as President, you should see that everyone stays engaged 24 hours a day in Krishna's service. (SPL to Vrindavan Candra, Nov. 9^th, 1970)
All the presidents of our centers should see that all the members are strictly observing the brahminical standards, such as rising early, cleansing at least twice daily, reading profusely, attending arati, like that. You begin immediately this process.  (SPL to Rupanuga, may 3^rd, 1972)

Keeps Devotees happy and satisfied
You have asked about the management of our society, and the position is that management should be done in such a way that people may not break away. That is the first business of management.
I am very encouraged to hear how San Diego center is flourishing under your supervision. The test is that so many new devotees are coming. That is a very good sign. Now you must take care to train them very nicely. They are voluntarily giving their lives to Krishna, so as president you must see that they are always happy and satisfied in Krishna Consciousness. Then they will not go away. (SPL to Bhakta das, Nov. 20^th, 1971)
We must always remember that the leader in charge of a temple must learn to successfully deal with the other persons there. No one is working as a paid servant so if the dealings are not friendly everyone will decide to leave. The leader of the temple must try always to be sober and tolerant and at the same time manage everything nicely. Please continue to try and cultivate this talent and I know you will be given all intelligence to do this. (SPL to Upendra, Nov. 26^th, 1968)
Good manager means he is able to satisfy everyone and live in cooperative manner with all the devotees, so if you manage things nicely he can do tremendous work.
Since you are now leader, therefore Krishna is forcing you to become very responsible and advanced devotee. This is Krishna's special favor upon you. So now you must see that all boys and girls who come to the temple are given all facility to perfect their lives in KC, and you must give them good advice and instruction. You must be the perfect example of KC devotee. How is that? Follow the regulative principles very diligently, maintain the highest level of standard in routine work such as rising early, cleansing, chanting, temple worship, street sankirtana, etc., always keep the devotees satisfied, like that. If your preaching work is strong, automatically management will be easy. And preaching work is strong if our routine work is strong. Never neglect our regular program and that will be your success. (SPL to Sucandra, Jan. 11^th, 1972)
Competent to manage, administer, engage properly
I have written to Brahmananda how they are to manage their own establishment program. Every temple must work independently so far as maintenance is concerned. (Srila Prabhupada letter to Satsvarupa, November 25^th, 1970)
Whoever is competent to manage affairs will accept the post of president by mutual consent. (Letter to Jagadisa, 27^th Feb 1970)
I understand that the new boy, Harivilas, is very experienced, so if he is going to be President that is nice. We want a good administration—that is one side of our propaganda work. (Letter to Umapati, July 19^th, 1970)
As you requested me, I have sent many men from USA to help you, now you engage them properly, utilize them. That is leadership, how to engage everyone in their respective duties and properly utilize their energy. (Letter to Tamal Krsna, May 11, 1972)
Answer questions
Another thing is that so long I have been receiving different questions from the students, now I think all these questions should be answered by the Presidents locally. So you study all our books very nicely, and all the doubts and questions may be answered by you locally. (Letter to Gurudas, 2^nd March 1970)

Fights from the front

You are setting a very good example in that you yourself are going with the traveling party. The Vedic concept of the commander is that he must be in front in the fight, not that he sits back behind the lines. (Srila Prabhupada letter to Jagadisa, 23^rd July 1973)

QUALIFICATION TO HEAR RADHA KRISHNA LILA- 2

Gaurangasundarsundar dasa

A few notes for Narayan Maharaja and other so called Raganuga followers.


For a correct understanding of the standard rule for hearing rasa-katha one should examine the preaching of Srila Bhaktivinode Thakura, Srila Sarasvati Thakura and that of Srila A. C. Bhaktivedanta Swami Prabhupada. A few note worthy examples are sited here as follows:

"According to Caitanya Mahaprabhu, the chapters of the Srimad-Bhagavatam describing the Rasa-lila are not meant for ordinary persons; they are meant for liberated persons only. Therefore these descriptions of the Rasa-lila should not be described to ordinary people. Those who are advanced devotees, liberated from material contamination, can try to understand Krsna’s Rasa-lila. One must not try to imagine the Rasa-lila of Radha and Krsna in mundane terms. (A Second Chance, Chapter 16)

"The specific attraction of His pastimes with the gopis should never be misunderstood. The Bhagavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Krsna’s pastimes with the gopis, the Bhagavatam promotes the student gradually in nine other cantos." (Srimad-Bhagavatam 1.3.28 purport)
Srila A. C. Bhaktivedanta Swami Prabhupada issue this warning in his purport to Sri Caitanya Caritamrta, Madhya-lila, 8.255:
Translation:
Sri Caitanya Mahaprabhu asked, ‘Out of all topics people listen to, which is best for all living entities?’
Ramananda Raya replied, ‘Hearing about the loving affairs between Radha and Krsna is most pleasing to the ear.’
…Unless one is liberated, he should not try to hear about the loving affairs between Radha and Krsna. If one is not liberated and listens to a relation of the rasa dance, he may remember his own mundane activities and illicit connections with some woman whose name may also be Radha…."

Srila Prabhapada is making two important points
1) Higher lila not meant for ordinary people and therefore should not be described to them.
2) Higher lila meant for one who is liberated.

It is a fact that one should hear hari-katha from a bona-fide spiritual master, but the nature of that hari-katha depends on one's qualification. The necessity to hear does not imply that everyone, (specifically the unqualified) must hear rasa-katha. We find no examples of Srila A. C. Bhaktivedanta Swami Prabhupada and Srila Bhaktisiddhanta Sarasvati Thakura speaking on confidential topics to open assemblies of unqualified persons.
The rasika camp mentioning some non-confidential pastimes of Radha and Krsna that have been discussed in private conversations by our acaryas has presented a handful of examples. However, there are no examples found that support the thesis advocating the hearing of rasa-katha by any and all audiences, irregardless of one's qualification or disqualification. The examples sited by the rasika camp are actually isolated examples and do not represent the standard rule.
Srila Sarasvati Thakura explains, "The beginners need not hear these topics or they will misunderstand." How can this be interpreted in any other way?
As emphasized by Sarasvati Thakura, anartha-nivrtti is essential to enter that plane.
The followers of the rasika camp claim that the only qualification necessary is lobha (greed). This is true, but it must be actual lobha, which is not a cheap thing. One must be cautious to not mistake mere enthusiasm to hear the confidential lilas as actual lobha. Immitation of lobha does not mean that one actually has lobha
"The awakening of greed (lobha) which qualifies one for raganuga bhakti is not to be taken cheaply, as if easy to attain."
One who actually has real greed for hearing hari-katha will reject all mundane activities and engage solely in bhajana. It has been observed, however, that a vast majority of the modern day practitioners of raganuga-sadhana are not inclined to give up their many mundane attachments and enjoying mentality. Rather than dedicating themselves to a surrendered life of seva (service), we find that their hearing of hari-katha is done in a mood of enjoyment, for their own pleasure, and is irregularly performed. When there is the occasional arranged program they come, otherwise material life goes on.

Futhermost Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada explains that only after the chanting of the Holy Names purifies one’s mind and intelligence can one hear about Krsna's form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in raganuga-bhakti, without first making an effort to chant the Holy Name offenselessly. Such a person may make a pretense of relishing Krsna's lila while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the divine couple and service for Them in the spiritual abode.
We have seen on numerous occasions where, in the attempt to cultivate raganuga bhakti the proper measure of discretion has been neglected. Sadly, in the rasika assemblies the unqualified persons are being encouraged to unhesitatingly ask questions about highly confidential subject matters. Unfortunately, in some of these so-called rasika assemblies the love pastimes of Radha-Krsna are sometimes being discussed even up to the point of nudity in the lila. This is indeed a gross violation of the confidentiality of the Supreme Lord's pastimes.
The confidentiality of Radha Krsna-lila is never to be breached. If it is, as is done by the pseudo-rasikas, then a great offense is committed. Qualified devotees never discuss the Lord's confidential lilas in a public forum. That is the Gaudiya-sampradaya standard.
Although in many of his works, Srila Bhaktivinoda Thakura has written in great detail on the necessity of engaging in raganuga-sadhana, he has also stipulated what are the qualifications to do that as follows:
ei rupa sabhaa ami taha vyakti karile anadhikarir pakse visesa amangala haite pare / ucchisthita satya-samuha ucchapadasta na haile labhya hay na / yemata samasta vijnanasa stre kramasah ucchajnaner udaya haya, tadrupa bhakti-sastrer u ucchadhikara-krame gudha-tattve prapti haiya thake /
"If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification." (Srila Bhaktivinoda Thakura, Prema Pradipa — Tenth Ray)
sajatiyasaya-snigdha sad-gosthi vyatita rasa-vilapa kariben na / vaisnava jagat-samrddhi sambandha bhakta-sanga vyatita janya sanga kariben na /
"One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta —Chapter 3. Part 2)
itara visaye vairagya prapta jata-prema lokerai rasadhikari / yahara ekhana paryanta suddha-rati u jada-vairagya labha kare nai, tahara rasadhikara janya — viphala cesta karite gele rasake sadhana baliya kadacare pravrtta haibe / jataprema puruser ye bhava sahajei haiyacche, tahai rasa / rasa-vicara kevala ei rase ki ki bhava kiprakare samyojita acche, tahara vivrtti matra / rasa sadhananga naya, ataeva yadi keha balen, aisa tomake rasa-sadhana siksa dei, se kevala tahara durttata va murkhyata matra /
"Those who have attained the level of prema and are completely detached from worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the level of prema is called rasa. The discussion of rasa is only a description of how the various elements combine in the different rasas; it is not a part of sadhana. Therefore, if anyone says that he will teach you the sadhana of rasa, he is an impostor or a fool." (Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 1)
ei raser anadhikari ke? anadhikarike hari-nama dana kara yerupa aparadha ei rasa-visaya tahar nikata vyakhya karau tadrupa aparadha /
"Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain the rasas to an unqualified person." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 28)
ei dainandini aprakrta radha-krsna-nitya-lila patha karibar sakaler adhikara nai / iha paramad-bhuta rahasya — visedha gopane rakha kartavya / yini ihar adhikari nana, tahake ei lila sravana karana ihabe na / jada-bandha-jiva ye paryanta cinta-tattve raga-marge lobha prapta na hana, se paryanta tahara nikata ihate ei lila-varnana gupta rakha kartavya / nama-rupa-guna lilar aprakrta-tattva arthat suddha-cinmaya-svarupa ye paryanta hrdaye udita na haya, se paryanta ei lila sravaner adhikara haya na / anadhikari-gana ei lila patha kariya kevala mayika-bhave jadiya stri-purusa-sangamadi dhyana karatah apagati labha kariben / pathaka mahasaya-gana savadhana ihaya narader nyaya aprakrta srnga-rasamskara-labha kariya ei lilaya pravesa kariben /
"Not everyone is qualified to read the daily pastimes of Radha and Krsna. It is esoteric knowledge of great wonder which must be kept secret. One should not let those who are not qualified hear these topics. As long as the soul has not attained greed for the spiritual world on the path of raga, the description of these pastimes must be kept hidden from him. As long as the person has no realization of the pure spiritual nature of the transcendental Name, form, qualities and pastimes of Krsna, he has no qualification for hearing these pastimes. Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and female, under the influence of maya, and by this he will become degraded. The reader, with great care should attain initiation into the srngara-rasa like Narada, and then he can enter the pastimes." (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 6, Part 5)
ye sakala vyakti sthuladehagata ye sakala vyakti sthula-dehagata sukhake bahumanana karatah cinmaya dehagata ei sakala ananda-vaicitrya avagata hana nai, tahara e saba kathar prati drstipata, manana u alocana kariben na / kenana, taha karile ei sakala varnanake mamsacarasmagata kriya mane kariya haya aslila baliya ninda kariben, naya adara kariya sahajiya-bhave adhah patana labha kariben /
"People who have strong attraction for gross material pleasure and cannot understand these topics should not read, think of, or discuss these topics of rasa, because they will think that these are all material activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyas.' (Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7)
madhur bhakti-raske mukhya bhakti-rasa balen / jada-rasa-asrita buddhi isvara-parayana haile nivrtti —dharma labha kare, avara ye paryanta cidraser adhikari na haya, se paryanta tahader pravrtti santave na / sei sakala loker ei rase upayogita nai / madhura-rasa svabhavatah duruha / adhikari sahaje paoya yaya na baliya e rasa gudha rahasya-rupe gupta rakha ucita / etanibandhana ei sthale madhur rasa svabhavatah vistrtanga haile u sanksepe varnana karibe/
"A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view." (Bhaktivinoda Thakura, Jaiva Dharma, Chapter 30)
adhikara-hina-jana-mangala cintiyakirtana korinu sesa kala vicariya
'Considering for the benefit of those who have no qualification for hearing about such things, I have thus ended my kirtana here.' (Bhaktivinoda Thakura, Kalyana Kalpa-taru 4.5-8)

In the following letters, appearing in the book Prabhupader Patravali, Srila Bhaktisiddhanta Sarasvati Thakura clearly defines the path to attain raga-marga:
"I was extremely glad to see in your letter the very gist of all the sayings of sastra! After deliberating over the matter nicely in your heart you will find out that precocious thinking born of laziness can bear no real fruit. We are tiny jivas, traversing the path of vidhi, yet we are not inimical to raga. Raga-katha is high, but in our small mouth it doesn't look nice. Hearing such high words from our little mouth, devotees whose life and soul is bhajana will laughingly push us away.
Having no idea of Who is Krsna, one's trying to raise oneself up onto the path of raga exposes his laziness; Mahajanas proclaim this on every step.
Sri Bhagavan and the Name of Bhagavan are one entity. One who has conditioned perception of difference between nama and nami is utterly required to serve devotees accomplished in bhajana for rectification of one's anarthas; to demonstrate this, the eternal associates of Sri Gaurasundara have described the kind of bhajana such devotees engage in. If we go to repeat it like parrots, people will designate us as 'prakrta-sahajiyas' and thus bear down our self-assurance. But if we want to show all these prakrta-sahajiyas mired in their misconceptions the real glory of raganuga-bhakti, we have to learn the art of bhajana ourselves and only then try for others' eternal benefit.
So try to carefully understand what is written. 'Bhajana' is nothing external nor any means for showing off. Loudly call out nama, then the spirit of enjoyment in the form of laziness won't be able to swallow us."
"I have noted your letter dated the 24th. The asta-kaliya-lila about which you have heard from the Vaisnavas in Vrndavana should be highly regarded no doubt. But the way in which these pastimes are conceived of in the contaminated state is totally corrupt. Some fortunate individuals are capable of knowing these things after chanting for a long time, for that is the identity of the true self. But it can only be known after one is freed of mental contaminations. With the awakening of this spiritual identity, one automatically has constant cognition of his spiritual form. Those who say that they can teach or reveal this identity are practicing a kind of deception; it cannot be done. On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or advanced devotees and ask for it to be confirmed and purified by them. The spiritual identity has eleven aspects (eka-dasa-bhava). There are many cases of unscrupulous gurus who artificially force-feed these designations on unqualified practitioners, but we cannot call this the mark of spiritual perfection. Those who have achieved the perfection of being fixed in their spiritual identity (svarupa-siddhi) have attained such a realization through internal revelation and the spiritual master's only involvement in these matters is to help the further advancement of a disciple. As a practitioner progresses toward spiritual perfection, all these things are revealed naturally within the heart that sincerely seeks service."
"We should constantly pray to the Holy Name for His mercy. One who is still in a contaminated state should not engage in smarana of the daily cycle of the Lord's pastimes (asta-kaliya-lila). When we engage in chanting the Holy Names, we are simultaneously engaged in hearing and the opportunity for remembering is included in that. One should not engage in asta-kaliya-lila-smarana on false premises."

"There is no point in making a separate effort to artificially remember the Lord's form, qualities and pastimes. The Lord and His Name are one and the same. This will be understood clearly when the coverings in our hearts are removed. By chanting without offenses you will personally realize that all perfections come from the Holy Name."
According to Srila Sarasvati Thakura line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Srila Sarasvati Thakura has expressed this very clearly in such works as Bhai Sahajiya, Prakrta-rasa Sata-dusani and many other essays. Nevertheless, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Srila Sarasvati Thakura understanding, this is detrimental.
In his introduction to Professor N. K. Sanyal's book, Sree Krishna Chaitanya, Srila Sarasvati Thakura writes as follows:
"One who presumes to instruct others without himself realizing the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudo-guru. It is necessary by all means to renounce the guidance of such a guru."
"Those who, falling into the clutches of the pseudo-guru by neglect of the proper exercise of their judgment, deceive themselves by consenting to adopt the higher grade of worship to which they are not entitled, fall under the category of the third class of offenders described above. But those who, even after becoming aware of their unfitness, persist in practicing the higher method of worship, hoping thereby to gain honour and wealth for themselves, commit the offense of religious hypocrisy. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for Krsna. These hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudo-renunciation. Those persons who choose to show their regard for these arrogant persons in consideration of the external marks exhibited by them, failing to attain the favour of Krsna, only prove to be thorns in the sides of the people of this world."

The pseudo-rasika-gurus and their followers often quote the famous vikriditam verse of Srimad Bhagavatam (vikriditam vraja-vadhubhir idam ca visnoh 10.33.42) to support their engagement in hearing the rasa-lila pastimes of Radha-Krsna. The assumption of the so-called rasika camp is that even if they are contaminated with lusty desires within their hearts they will nonetheless be able to relish the Lord's rasa-lila if they simply hear from a so-called rasikacarya.
Although these rasikas have presented their arguments in an apparently scholarly manner they nonetheless grossly neglect the mood of our acaryas.
Srila Bhaktisiddhanta Sarasvati Thakura has written further as follows:
"It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase. There are not a few dupes (duplicates or imitators) of their empiric scriptural erudition. These dupes have their admiring under-dupes (followers). But the mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves." (The Harmonist, December 1931, vol. XXIX No.6)
Deliberating upon the vikriditam verse (vikriditam vraja-vadhubhir idam ca visnoh) Srila Bhaktisiddhanta Prabhupada writes in his Anubhasya commentary to Caitanya-caritamrta, Antya-lila 5.45:
ye vyakti srimad bhagavata-varnita krsnera aprakrta rasadi-madhura-lila nijera aprakrta-hrdaya-dvara visvasa kariya varnana karena va sravana karena, tahara prakrta manasija kama sampurna-rupe ksina haiya yaya / aprakrta krsna-lilara vakta va srota aprakrta-rajye-i nijera astitva anubhava karaya prakrtira guna-traya tahake parabhuta karite samartha haya na / tini jade parama nirguna-bhava-visista haiya acancala-mati evam krsna-sevaya nijadhikara bujhite samartha / prakrta-sahajiya-ganera nyaya ei prasange keha yena e-rupa mane na karena ye, "prakrta-kama-lubdha jiva sambandha-jnana labha karibara parivartte prakrta-buddhi-visista haiya nija-bhogamaya rajye vasa karata sadhana-bhakti parityaga-purvaka krsnera rasadi aprakrta vihara va lilake nija-sadrsa prakrta-bhogera adarsa janiya, tahara sravana o kirtanadi karile-i tahara jada kama vinasta haibe' / iha nisedha karibara janya-i mahaprabhu "visvasa'-sabda-dvara prakrta-sahajiya-ganera prakrta-buddhi nirasana kariyachena /
"A person who hears or describes the rasa-lila and other such pastimes as found in the Bhagavatam, living them in his transcendental heart, then finds the material desires for sensual pleasure wane to nothingness. Because Krsna's pastimes are transcendental, one who hears or speaks about them enters into that transcendental domain where the material qualities can no longer influence him. Even while in contact with matter, he is unaffected; his mind remains calm and steady. He is able to understand his own qualifications to serve Krsna. No one should think, as do the prakrta-sahajiyas, that an ordinary living entity will overcome lust by hearing and chanting these pastimes if he is filled with contaminations like lust and greed, if he avoids accumulating the appropriate knowledge of the relationships between matter, the individual soul and the Supreme Lord, if he remains fixed in a subjective world centered on his own sensual pleasures, if his intelligence continues to be permeated with material conceptions, if he neglects all the purifying activities of devotional service in practice, and especially if he takes the spiritual love affairs of the Supreme Lord to have the same kinds of sensual motivations that he himself experiences. For this reason, Mahaprabhu emphasized the word 'faith' (visvasa) in order to forestall such sahajiya arguments." (Anubhasya, Cc. Antya 3.45).

There are three chapters of Sri Caitanya Caritamrta that Srila Bhaktisiddhanta Thakur did not allow his disciples to enter into, including the discussions with Ramananda Raya, to a certain extent. Where the Lila portion of Radha-Govinda is mentioned, the disciples had no entrance into that Lila. Of course when consecutive chanting of the whole book was going on, they read but without giving any particular attention to the Lila of highest order of raga. That was barred: "Don't try to come into details there. That will come automatically when the time will be. Do not make it a discussion of the public. Do not take it in the public eye."
So much so that the following incident happened in Vrndavana. Srila Bhaktisiddhanta Thakur had a friend there from his childhood, an attorney, who came to see him, so Srila Bhaktisiddhanta Thakur went to give a return visit to this friend from his boyhood. He was told, "He is upstairs." He went there and saw that a Goswami was explaining the Rasa-lila section of Srimad Bhagavatam. Srila Bhaktisiddhanta Thakur just bowed down his head and came away. Immediately he came away. Then his friend also came down, leaving that Rasa-lila discussion, and said, "Yes, the Rasa-lila explanation is going on, but you did not take your seat at all. You just bowed down your head and came down. What is the matter?"
Srila Bhaktisiddhanta Thakur replied, "Our Guru's order is such that, 'If you attend Rasa-lila explanation you will commit offense'. That will be offense to attend Rasa-lila explanation, so I had to come back. This is my Guru's order. To attend Rasa-lila explanation is aparadha. "
Another time the Guru Maharaja of Srila Bhaktisiddhanta , Srila Gaura Kisora Babaji, was in a hut near the Ganges. Another disciple of Srila Bhaktisiddhanta , leaving Srila Bhaktisiddhanta went to imitate Srila Bhaktisiddhanta’s Gurudev, Gaura Kisora Babaji, and constructed a tiny hut nearby and imitated his bhajan, Harinam and the discussion of Narottam Thakura -- all this things -- and observed strict vairagyam in his physical life. Gaura Kisora Babaji remarked one day that only by entering a labor room and imitating some pain of giving a birth to a child, a child will not come by that imitation of the sound. Many important previous events are necessary, then a child will come. Only imitation will not give birth to a child.
Imitation and premature hearing, reading and discussing of such elevated topics will only increase the anarthas. If and when one is qualified the holy name will reveal everything.
 

QUALIFICATION TO HEAR RADHA KRISHNA LILA-1

Gaurangasundar dasa

A few notes for Narayan Maharaja and his so called Raganuga followers.


Narayan Maharaja likes to give lectures on Radha-Krishna lilas. He has also published many books depicting such pastimes. Anyone can download these books and lectures from the net without restriction. Anyone can purchase these books without qualification, the only thing you need is money. Radha-Krishna lila has become so cheap that it can freely downloaded or be purchased for few rupees by any Tom, Dick and Harry. ALL GLORIES TO HIS DIVINE GRACE SRI SRIMAD BHAKTIVEDANTA NARAYAN MAHARAJA. Diamonds are not given to persons who don’t have the qualification to even buy pebbles. You may be a pure devotee Maharaja, but to find a soul who is really qualified to understand such topics is very rare. Following notes from our Acharyas will make this point very clear.

Shrila A.C. Bhaktivedanta Swami Prabhupada writes:"Thoroughly study Bhagavad-gita, and after studying Bhagavad-gita, if you are fortunate enough to understand what is Krsna, then, Krsna says, surrender. That is the beginning of understanding Krsna. Don't try to understand the pastimes of Krsna with the gopis." (Class on Cc. Adi-lila 1.6, March 30, 1975)"But as far as possible, very cautiously and very rarely we shall present. Caitanya Mahaprabhu's life we see that in public. He never discussed about Krsna's lila with the gopis. That was very confidential discussion amongst His own circle, Raya Ramananda, Svarupa Damodara, like that. And He inquired... Even a learned scholar, He discussed about the philosophy, that Sarvabhauma Bhattacarya. But when there was a great devotee like Ramananda Raya, He relished gopis', I mean to say, intimate behavior with Krsna. So we should remember this, that public may misunderstand this. Therefore we have to present these things very cautiously, not very openly. They may misunderstand." (Discussion with BTG staff. Dec.24th 1969)"We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopis are therefore misunderstood by mundane scholars and word-wranglers. The parakiya-rasa of the spiritual world should not be discussed, except by one who is very advanced in pure devotional service. The parakiya-rasa in the spiritual world and that in the material world are not comparable." (Cc. Madhya-lila 13.24, purport)"Although Krsna is the purest of the pure, mundane people, thinking of Krsna's pastimes that appear immoral, themselves become polluted. Sri Caitanya Mahaprabhu therefore never publicly discussed Krsna's dealings with the gopis. He used to discuss these dealings only with three confidential friends. He never discussed rasa-lila publicly, as professional reciters do, although they do not understand Krsna or the nature of the audience. However, Sri Caitanya Mahaprabhu encouraged the public chanting of the Holy Name on a huge scale for as many hours as possible." (Cc, Madhya-lila 4.134, purp.) Shrila A.C. Bhaktivedanta Swami Prabhupada replied, “Well, you may be fit to hear rasa-lila, but I do not feel that I am qualified to speak it. So kindly ask someone else." (Room Conversation, Mumbai).


“Without serving Kåñëa according to the vidhi-märga regulative principles of the päïcarätrika-vidhi, unscrupulous persons want to jump immediately to the räga-märga principles. Such persons are called sahajiyä.”(S.B:4.24 TEXTS 45-46 Purport)


Mayapur , 76-02-12.
The message of Lord Caitanya Mahaprabhu was to give the same message as Krishna in the Bhagavad-gita: "surrender to Krishna''. The pastimes of Radha-Krishna relationship are confidential and are not for the distribution to the ordinary public. Caitanya Mahaprabhu used to discuss with Svarupa Damodara, Ramananda Ray, Sikhi Mahiti, but not publicly. Ordinarily he was chanting the Hare Krishna mantra with ordinary devotees at the Jagannatha temple. So I think you should not discuss Radha-Krishna pranyayavikritih openly among ordinary conditional souls.
I hope this meets you well.
Your ever well-wisher,
A.C. Bhaktivedanta Swami


When one is mature in devotional service and is a realized soul, he can know his own eternal relationship with Kåñëa. One should not artificially try to establish some relationship. In the premature stage it is sometimes found that a lusty, conditioned person will artificially try to establish some relationship with Kåñëa in conjugal love. The result of this is that one becomes präkåta-sahajiyä, or one who takes everything very cheaply. Although such persons may be very anxious to establish a relationship with Kåñëa in conjugal love, their conditioned life in the material world is still most abominable. A person who has actually established his relationship with Kåñëa can no longer act on the material plane, and his personal character cannot be criticized. (N.O.D-CH40)

“Now, when we are in the pure stage, the same käma, the same manyu, the same mado lobhaù çoka, çoka, lamentation... Just like the gopés, they were lamenting, "Kåñëa is going to Mathurä," and He has gone there, the lamentation is there. This lamentation and our lamentation not the same. Therefore in the beginning, the neophyte devotees they should not try to understand the dealings of the gopés with Kåñëa. They should not try to understand. Unless one is free from the material concept, sarvopädhi vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]. That means we have to execute devotional service in the regulative principle. "I cannot follow the regulative principle and I am trying to understand Rädhä-Kåñëa prema," this is rascaldom. This is rascaldom. Only rascals will do that. He does not see his position, that "What is my position? I am still full of lusty desires. My mind is still disturbed by seeing a nice woman or nice man, and I am discussing Rädhä-Kåñëa?" This is nonsense. Narottama däsa Öhäkura said, rüpa-raghunätha pade haibe äkuti kabe häma bujhabo se yugala-périti. Unless you are expert in devotional service, by practical application of the instruction of Bhakti-rasämåta-sindhu... Rüpa-raghunätha pade haibe äkuti. Then if we are qualified, then some day we may be able to understand what is yugala-périti, love between Kåñëa and Rädhäräëé. Not so sudden. That is sahajiyä. Not so sudden. We should not try to do that. First of all I must see how much I have become sarvopädhi vinirmuktam [Cc. Madhya 19.170], how much I am free from the designational position. Then we shall be able. Rädhä-kåñëa-praëaya-vikröi ahlädiné çakti asmäd.
The Rädhä-Kåñëa-praëaya, loving affairs of Rädhä and Kåñëa, this is not ordinary thing. When you worship Rädhä-Kåñëa, we are not fit for that... [break] ...we shall think ourself as servant of Kåñëa, eternal servant of Kåñëa, under the guidance, ädau gurväçrayam. So if we want to do something, we must inquire from guru, sad dharma (indistinct). We must follow. We should not manufacture things, that "This way I shall be able to satisfy Kåñëa." No. Sädhu (indistinct). If I discuss about Rädhä-Kåñëa lélä in my neophyte stage, Kåñëa will be pleased. No. You must first of all purify yourself by the regulative principle. And when you are completely free, then from the material conception, then you understand what is Rädhä-Kåñëa lélä”(.Prabhupada lecture- Çrémad-Bhägavatam 5.6.5 Våndävana, November 27, 1976)

Therefore those who are sahajiyäs, they simply go to the pastimes of Lord Kåñëa with the gopés. Other things, "Oh, no, no. That is not Kåñëa's pastimes. That is not Kåñëa's pastimes." That is, they differentiate the absolute activities of the Absolute. That is called sahajiyä. The sahajiyäs will never read Bhagavad-gétä, will never read. (sarcastic:) Because they have been elevated to the mellows of conjugal love. Therefore they have no interest in Bhagavad-gétä. They say... Or when you discuss Çrémad-Bhägavatam on the philosophical point, janmädy asya [SB 1.1.1], they also do not attend. If you discuss on the philosophy of Upaniñad and Vedänta, they'll not attend. I have seen it. In Rädhä-kuëòa, sometime in 1934, my Guru Mahäräja was living, and he was discussing Upaniñad. He was discussing Upaniñad regularly. And the bäbäjés... There are many bäbäjés in Rädhä-kuëòa. First of all, they came, that "Bhaktisiddhänta Sarasvaté Öhäkura has come, such a learned scholar and the establisher of Gauòéya Maöha." So out of curiosity they came. And when they saw that he was discussing Upaniñad, gradually they stopped coming. So my Guru Mahäräja recommended that "These people are not living in Rädhä-kuëòa. They are living in Näraka-kuëòa." I have heard it personally.
(Prabhupada lecture Çrémad-Bhägavatam 6.3.20-23Gorakhpur, February 14, 1971)

“Narottama däsa Öhäkura is singing,
rüpa-raghunätha-pade haibe äkuti
kabe häma bujhaba çré yugala-périti
The sahajiyäs, they immediately try to understand the love affairs of Kåñëa and Rädhäräëé. That is sahajiyism. Here we have to take instruction from Narottama däsa Öhäkura. First of all we have to take the mercy of Rüpa-Raghunätha, Gosvämés. Then if there is, our luck is good, then we can understand what is Rädhä-Kåñëa prema. You, it is not a thing to be understood by the common man in the bazaar, Rädhä-Kåñëa. Therefore, in spite of hearing Rädhä-Kåñëa lélä for many, many years, they remain in the same position, not a single step forward, what to..., to understand Kåñëa? Because they do not try to understand Rädhä-Kåñëa through the channel chalked out by Caitanya Mahäprabhu and Gosvämés. We must know. Rädhä-Kåñëa is not ordinary. Rädhä kåñëa-praëaya-vikåtir hlädiné çakti. This is the manifestation of the ahlädiné çakti of Kåñëa. Kåñëa does not enjoy any material thing. The gopés and Rädhäräëé, they are not these ordinary girls. Änanda-cinmaya-rasa-pratibhävitäbhis täbhir ya eva nija-rüpatayä kaläbhiù [Bs. 5.37].
So this is the process. We don't, therefore, advise people that immediately come to understand rasa-lélä. No. We never do so. First of all, understand Kåñëa by the channel, by the proper method. Then gradually, when you are actually purified, they you'll understand Rädhä-Kåñëa.
rüpa-raghunätha-padehaibe äkuti
kabe häma bujhaba çré-yugala-périti
They don't become sahajiyä, to understand Rädhä and Kåñëa just like ordinary... They're understanding Rädhä and Kåñëa, and they're inclined to so many nonsense things. If one understands Rädhä-Kåñëa, his impulse for sex life, véta räga käma, immediately will be finished. He'll never think of... As Yamunä, Yamunäcärya says, yad-avadhi mama cetaù kåñëa-padäravindayor. You know the verse?
Indian man: Yes.
Prabhupäda: Cite it. Yad-avadhi mama cetaù kåñëa-padäravindayor. Yamunäcärya.
Indian man: Oh, ahh...
Prabhupäda: No. This verse:
yad-avadhi mama cetaù kåñëa-padäravindayor
nava-nava-(rasa-)dhämany (udyataà) rantum äsét
tad-avadhi mama bata näré-saìgame smaryamäne
bhavati mukha-vikäraù suñöhu niñöhévanaà ca
So this is the test. If actually one understands Rädhä-Kåñëa lélä, then they'll forget forever this sex life of the material world. This is the test. So our request is that don't try to understand Rädhä-Kåñëa. Just worship Rädhä-Kåñëa according to the arcana-vidhi. Then gradually Rädhä-Kåñëa will be pleased, Caitanya Mahäprabhu will be pleased, and svayam eva sphuraty adhaù. Sevonmukhe hi jihvädau [Brs. 1.2.234]. When They are pleased by your sevä, then They will reveal. Don't try to jump over to understand Rädhä-Kåñëa. That will not help us”. (Prabhupada The Nectar of Devotion lecture -Bombay, January 5, 1973)



So Rädhä-Kåñëa philosophy is a very great philosophy. It is to be understood in the liberated stage. Rädhä-Kåñëa philosophy is not to be understood in the conditioned stage. But when we worship Rädhä-Kåñëa in our conditional stage, actually we worship Lakñmé-Näräyaëa. You have seen that picture, this viddhi-märga and räga-märga. Rädhä-Kåñëa worship is on the platform of pure love, and Lakñmé-Näräyaëa worship is on the regulative principles. So long we do not develop our pure love, we have to worship on the regulative principles. One has to become a brahmacäré, one has to become a sannyäsé, one has to perform the worship in this way, in the morning he has to rise, he has to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So we shall introduce them gradually as you develop. So in the viddhi-märga, when you have no love for God or Kåñëa, we have to follow the regulative principles and automatically..., there is practice. When practicing. Just like you practice this mådaìga playing. In the beginning it is not in order, but when you become well versed in the practice, the sound will come so nice. Similarly, when we are engaged by regulative principles in the worship of Rädhä-Kåñëa, that is called viddhi-märga. And actually when you are on the love platform, then that is called räga-märga. So without viddhi-märga, if anyone wants to learn the räga-märga immediately, that is foolishness. That is foolishness. Nobody can pass M.A. examination without going through the regulative principles of primary schools and colleges. So therefore I do not, I mean to say, indulge in the discussions of Rädhä and Kåñëa so easily. Rather go on with the regulative principle at the present moment. Gradually, as you become purified, as you become on the transcendental platform, you'll understand what is Rädhä-Kåñëa. Don't try to understand Rädhä-Kåñëa very quickly. It is a very big subject. If we want to understand Rädhä-Kåñëa very quickly, then there will be so many präkåta-sahajiyäs. In India there are präkåta-sahajiyä. Just like Rädhä-Kåñëa dancing. Rädhä-Kåñëa has become a plaything. The painting Rädhä-Kåñëa, Kåñëa is kissing Rädhä, Rädhä is kissing. These are all nonsense. Rädhä-Kåñëa philosophy has to be understood by the liberated person, not by the conditioned soul. So we shall await for the fortunate moment when we are liberated, then we shall understand rädhä-kåñëa-praëaya-vikåtir. Because Kåñëa and Rädhä, They are not on the material field. Try to understand. This is Jéva Gosvämé's analysis, that Kåñëa is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Rädhä is not in the material field.( Prabhupada lecture-Montreal, August 30, 1968)


Rämeçvara: This is one of their main, the main ideas in their philosophy is that the living entity can desire to have any relationship he wants with Kåñëa.
Prabhupäda: That's all right, he can desire. I already explained: first deserve, then desire.
Tamäla Kåñëa and Rämeçvara: Deserve then desire, oh.
Prabhupäda: You are rascal, how you can desire? You have no qualification, you desire to high-court judge. What is this nonsense?
Rämeçvara: But then they have an answer.
Prabhupäda: What is that answer?
Rämeçvara: That "Let me just try it anyway, to keep my mind thinking..."
Prabhupäda: How you can try it? First of all, be qualified, a big lawyer. Then you become high-court judge. Where is that qualification? You are after illicit sex and biòi and you want to be associated with the gopés.
Rämeçvara: They say that "In ISKCON, we do not..."
Prabhupäda: Let them say all nonsense. They are disqualified. Sahajiyä bäbäjés, that's all
Prabhupäda: And they'll do that. (japa) That sahajiyä tendency is very easy to take up.
Hari-çauri: It seems like it's an inherent thing in...
Prabhupäda: Thinking of Rädhä-Kåñëa lélä, that is in liberated stage, not in the conditioned stage.
( Morning Walk June 7, 1976, Los Angeles)







Who is qualified for Raganuga Bhakti and for hearing Radha Krishna's pastimes?Shrila Bhaktivinoda Thakura writes in Prema Pradipa Tenth Ray: ei rupa sabhaa ami taha vyakti karile anadhikarir pakse visesa amangala haite pare / ucchisthita satya-samuha ucchapadasta na haile labhya hay na / yemata samasta vijnanasa stre kramasah ucchajnaner udaya haya, tadrupa bhakti-sastrer u ucchadhikara-krame gudha-tattve prapti haiya thake /
"If I explain this topic (Radha Krishna's Pastimes) in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification."
Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta -Chapter 3. Part 2:sajatiyasaya-snigdha sad-gosthi vyatita rasa-vilapa kariben na / vaisnava jagat-samrddhi sambandha bhakta-sanga vyatita janya sanga kariben na "One should not discuss topics of rasa (Radha Krishna's Pastimes) with anyone except highly qualified persons on the same level of spiritual advancement." -
(3) Srila Bhaktisiddhanta Sarasvati Goswami Prabhupada, asked that we keep Radharani in great reverence, 'On your head, over your head-don't be bold enough to approach directly: Pujala raga-patha gaurava bhange. Try to keep Her and Her group at a respectful distance, above your head. Don't rush towards that position. It is not that cheap. That is high, very high, and from below we are to honor that.' We must establish this conception, the proper regard for that higher lila, throughout the entire world: 'That is too high.’’’
Srila Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 1:itara visaye vairagya prapta jata-prema lokerai rasadhikari / yahara ekhana paryanta suddha-rati u jada-vairagya labha kare nai, tahara rasadhikara janya - viphala cesta karite gele rasake sadhana baliya kadacare pravrtta haibe / jataprema puruser ye bhava sahajei haiyacche, tahai rasa / rasa-vicara kevala ei rase ki ki bhava kiprakare samyojita acche, tahara vivrtti matra / rasa sadhananga naya, ataeva yadi keha balen, aisa tomake rasa-sadhana siksa dei, se kevala tahara durttata va murkhyata matra /"Those who have attained the level of prema and are completely detached from worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the level of prema is called rasa. The discussion of rasa is only a description of how the various elements combine in the different rasas; it is not a part of sadhana. Therefore, if anyone says that he will teach you the sadhana of rasa, he is an impostor or a fool."

Bhaktivinoda Thakura, Jaiva Dharma, Chapter 28:ei raser anadhikari ke? anadhikarike hari-nama dana kara yerupa aparadha ei rasa-visaya tahar nikata vyakhya karau tadrupa aparadha /"Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain the rasas to an unqualified person."

Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 6, Part 5:ei dainandini aprakrta radha-krsna-nitya-lila patha karibar sakaler adhikara nai / iha paramad-bhuta rahasya - visedha gopane rakha kartavya / yini ihar adhikari nana, tahake ei lila sravana karana ihabe na / jada-bandha-jiva ye paryanta cinta-tattve raga-marge lobha prapta na hana, se paryanta tahara nikata ihate ei lila-varnana gupta rakha kartavya / nama-rupa-guna lilar aprakrta-tattva arthat suddha-cinmaya-svarupa ye paryanta hrdaye udita na haya, se paryanta ei lila sravaner adhikara haya na / anadhikari-gana ei lila patha kariya kevala mayika-bhave jadiya stri-purusa-sangamadi dhyana karatah apagati labha kariben / pathaka mahasaya-gana savadhana ihaya narader nyaya aprakrta srnga-rasamskara-labha kariya ei lilaya pravesa kariben"Not everyone is qualified to read the daily pastimes of Radha and Krsna. It is esoteric knowledge of great wonder which must be kept secret. One should not let those who are not qualified hear these topics. As long as the soul has not attained greed for the spiritual world on the path of raga, the description of these pastimes must be kept hidden from him. As long as the person has no realization of the pure spiritual nature of the transcendental Name, form, qualities and pastimes of Krsna, he has no qualification for hearing these pastimes. Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and female, under the influence of maya, and by this he will become degraded. The reader, with great care should attain initiation into the srngara-rasa like Narada, and then he can enter the pastimes."
Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7:ei madhura rasa vicare ami adhika pramana samgraha kari nai/ kenana yahara ihate pravesa karibar adhikara paiben, tahara ei raser sakala katha sri ujjvala-nilamani granthe evam jaiva-dharme dekhiya laiben"These topics are more elaborately described in Ujjvala- nilamani and Jaiva Dharma. By consulting those books the qualified person can realize their nature. For fear of offense by unqualified persons nothing more will be said here."
Bhaktivinoda Thakura, Sri Caitanya Siksamrta, Chapter 7, Part 7:ye sakala vyakti sthuladehagata ye sakala vyakti sthula-dehagata sukhake bahumanana karatah cinmaya dehagata ei sakala ananda-vaicitrya avagata hana nai, tahara e saba kathar prati drstipata, manana u alocana kariben na / kenana, taha karile ei sakala varnanake mamsacarasmagata kriya mane kariya haya aslila baliya ninda kariben, naya adara kariya sahajiya-bhave adhah patana labha kariben /"People who have strong attraction for gross material pleasure and cannot understand these topics should not read, think of, or discuss these topics of rasa, because they will think that these are all material activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyas.'
Bhaktivinoda Thakura, Jaiva Dharma, Chapter 30:madhur bhakti-raske mukhya bhakti-rasa balen / jada-rasa-asrita buddhi isvara-parayana haile nivrtti -dharma labha kare, avara ye paryanta cidraser adhikari na haya, se paryanta tahader pravrtti santave na / sei sakala loker ei rase upayogita nai / madhura-rasa svabhavatah duruha / adhikari sahaje paoya yaya na baliya e rasa gudha rahasya-rupe gupta rakha ucita / etanibandhana ei sthale madhur rasa svabhavatah vistrtanga haile u sanksepe varnana karibe/"A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view."
In his lecture, Suddha o Viddha Bhakti, Srila Bhaktisiddhanta Sarasvati Thakura has commented:atyanta guhyadapi guhya rai-kanura rasa-ganera padavali yadi amadera mata lampata-vyakti hate-bajare ghate-vate-mathe ya'ra-ta'ra kace gana va varnana kare, tabe ki uha-dvara jagaj-janjala upasthita haya na? bahya-jagatera pratiti prabala thakite amara ye yajana karitece baliya abhimana kari, taha nirathaka / amara ki lesa-matra-o bhagavanera janya anuraga haiyacche? ekbara niskapate antaratmake jijnasa karile bujha yaya / iha dvara bala haitecche na ye, bhajanera kriya chadiya dite haibe/ bala haitecche ye, adhikaranu-yayi krama-pathanusare agrasara haite haibe /"The songs of Rai-Kanu's (Radha Krishna) dealings with Each Other (rasa) is the greatest secret of all secrets. If those who are lascivious as ourselves go to sing or describe them in markets and bazaars, ghatas, roads and fields to each and everybody, won't it bring nothing to the world but unwanted rubbish? Whatever worship we boast of while our perception of external world is still strong as anything, is useless. 'Have I acquired a drop of at least anuraga for Bhagavan, genuine desire to give pleasure to His senses?' - this question we should ask our inner self at least once and without deceit, then everything will become clear. By that it is not intended to say that we are to give up bhajana-kriya for good. It is intended to say that one should follow the gradual path of progress according to one's adhikara (qualification)" (Srila Bhaktisiddhanta Sarasvati Thakura, Suddha o Viddha Bhakti, April 20, 1926)

Srila Bhaktisiddhanta Sarasvati Thakura, from an article in The Gaudiya, 1934:"Those who have chanted hari-nama (64 rounds daily) for fifteen or twenty years should know such things (Radha Krishna's elevated pastimes). The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, apana bhajana-katha, na kahibe jatha-jatha, 'One should not reveal one's bhajana to others.' If we disregard this instruction of our previous acaryas then there may be a permanent fall from the realm of devotional service."
Srila Bhaktivinoda Thakura also writes in the Dasha-mula Tattva:"On the path of raga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted raga is real raga. Finally, material association turns that raga into material attraction and causes falldown of the jiva."
Srila Bhaktivinoda Thakura further explains the symptoms of real greed as follows in the Dasha-mula Tattva:"On attaining greed for the mood of the Vraja-vasis, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation."

In the biography of Srila Gaura Kisora Dasa Babaji Maharaja the following is written:"Whoever's heart is free from the modes of material nature, such that no type of material lust can come, is the only person who is always engaged in determined devotional service unto the Vaisnavas. This type of person, free from all impediments in devotional service - in their hearts the sprout of love of Godhead can actually take place, by hearing about the pastimes of the Lord. But those who have some materialistic desires within their hearts, if they hear pastimes of Radha and Krsna, then as a result of that, within their hearts, the seed of material lust will manifest. Acting as if they are hearing the pastimes of Radha and Krsna, their material lust simply only grows and grows." (Sri Sri Gaura-kisora Lilamrta-lahari)"When there is rain, weeds grow very quickly. Carefully planted seeds can also grow, but some are destroyed prematurely by a heavy downpour. By hearing a discourse about Krsna and His pastimes, the seeds of love for Krsna bud forth in the heart of those persons who are pure, devoid of material desires and sincerely dedicated to the service of the spiritual master and the Vaisnavas. Those in whom the seed of lust is found, however, will immediately become lustful upon hearing of the sportive pastimes of Sri Sri Radha-Krsna. By pretentiously hearing the pastimes of Radha-Krsna, their lust becomes inflamed. The consciousness of the conditioned living being is covered by lust, and thus they take the transcendental pastimes of Radha-Govinda to be the libidinous exploits of a mundane hero and heroine. Those who assume that, because they have faith in the pastimes of Radha and Krsna, they are able to experience the transcendental nature of those pastimes, are unaware of their own carnal desires, being overwhelmed by the illusory energy. You cannot understand from their utterances whether the pastimes are transcendental or whether they have proper regard for the pastimes." (Sri Sri Gaura-kisora Lilamrta-lahari) ---