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 and especially that of Srila Bhakisiddhanta Sarasvati Thakura.

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).

The members of the rasika camp have taken exception to our statement that one must "first come to the stage of anartha-nivrtti" before hearing rasa-katha. However, our statement is supported by Srila Bhaktisiddhanta Prabhupada's definition of sraddhanvitah. In the word for word translation to Caitanya-caritamrta, Antya 3.45, Sarasvati Thakura has said that sraddhanvitah means "aspiring for service with an unflinching purified heart', "sraddhaya aprakrta-suhrt visvasena yuktah sevonmukhah san.'

It should also be mentioned that Srila Sarasvati Thakura has stressed that the word dhira refers to one who has mastered the six urges of the senses, "sad-vegajayi acancalah raganugah goswami. Srila Sridhara Maharaja also confirms this as follows:

"In his writings, Srila Jiva Goswami has laid stress on the word dhira, meaning self-controlled. To hear these elevated subjects, one must enter into the culture of sense-control, otherwise he will be destroyed." (The Hidden Treasure of the Sweet Absolute)

Srila B. P. Puri Goswami Maharaja further explains his Guru Maharaja's teachings on this point:

"In Srila Visvanatha Cakravarti Thakura's commentary to the above verse (vikriditam vraja-vadhubhir idam ca visnoh) from the rasa-lila, it is written:

ata eva sraddhanvita iti sastravisvasinam namaparadhinam premapi nangikarotiti bhavah ayam sri-rasah srir api napa yam/
sastra-buddhi-vivekadyair api durgamam iksyate
 gopinam rasa-vartmedam tasam anugatir vina

"The word sraddhavitah indicates that ecstatic love for Krsna does not come to those who do not believe the scriptures or who persist in committing offenses against the Holy Name. Thus even Laksmi cannot enter into this rasa-dance. Without exclusively following in the footsteps of the gopis, even those who believe in the scriptures and the very intelligent cannot enter onto this most difficult path of sacred rapture chalked out by the gopis."

"For this reason, our most revered Srila Prabhupada never approved of open discussion by the unqualified of the divine rasa, which is beyond the attainment of even Brahma, Visnu and Siva, and always gave priority to the chanting of the Holy Name."

"The unique characteristic of Srila Prabhupada's preaching was that even though he often spoke about the highest realms of devotional perfection, he always took care that none of his disciples got ahead of themselves and skipped necessary intermediate steps in the stage of practice to engage in anadhikara-carca (discussion of matters for which one is not qualified). If one attempts the cultivation of raga-marga prior to gaining the proper qualifications for such a practice and at the same time pays less attention to the chanting of the Holy Names, he is like a person who tries to pick the fruit without climbing the tree. He will only get the damaged fruit that has fallen to the ground. Prabhupada characterised those who engaged in such anadhikara-carca as prakrta-sahajiyas and rebuked them for their entering into realms which they were not qualified." (Of Love and Separation, Chapter 3)

Elaborating on the word varnayet (performing sankirtana following the path of the rupanugas, viz. the Holy Name, then qualities, then pastimes etc.), Srila Puri Maharaja explains in several articles as follows:

"In Bhakti-sandarbha, Srila Jiva Goswami outlines the process to spiritual realization:

prathamam namnah sravanam antahkarana-suddhyartham apeksyam / suddhe cantah-karane rupa-sravanena tad-udaya-yogyata bhavati / samyag-udite ca rupe gunanam sphuranam sampadyate / sampanne ca gunanam sphurane parikara-vaisistyena tad-vaisistyam sampadyate / tatas tesu nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati /

First it is expected that one should hear the Lord's Names in order to purify the heart. Once the mind and intelligence have been purified in this way, one can hear about Krsna's form, through which one's qualification to visualize it is obtained. When the form of the Lord has been clearly visualized, one can experience His qualities. Once these have been clearly understood, one develops one's own individual spiritual characteristics through the particular characteristics of the Lord's associates. Thus, once the Name, form, qualities and associates of the Lord have been realized, a clear realization of Krsna's activities will follow."
(Krama-sandarbha commentary to Bhag. 7.5.18)

"Some unscrupulous characters take this verse (vikriditam vraja-vadhubhir idam ca visnoh) and others like it to mean that they can neglect the chanting of the Holy Names and spend their time in hearing and discussing the erotic pastimes of the Lord such as His rasa-lila. These misguided souls think that by hearing about Krsna's rasa-lila, in a state of material contamination, they can become purified and thus qualified for raganuga practice. However, if one does not seek the mercy of the Holy Name first, but artificially tries to appropriate the right to engage in such practices, he is like a pumpkin that ripens too quickly and bursts — he inevitably falls down."
(Article from Caitanya vani 18.11, Feb. 1978)

"Krsna's pastimes with the gopis are incomprehensible to someone who depends on scriptural injunctions and logical arguments to engage in devotional service; one has to follow the transcendental path of the gopis themselves. These are the indications found in the Bhagavata in the verse beginning with (vikriditam vraja-vadhubhir idam ca visnoh 10.33.42)."

"The most merciful and worshipable Srila Prabhupada was so kind that he advised conditioned souls like ourselves, whose hearts are filled with all kinds of unwanted desires, to avoid prematurely getting involved in discussing such topics and to simply throw ourselves at the mercy of the Holy Name. The idea is that one should harbor the powerful desire to attain that goal (on the theory that one attains the perfection one seeks — yadrsi bhavana yasya siddhir bhavati tadrsi) and chant the Holy Name according to the spiritual master's instruction."

"If we cannot follow Srila Prabhupada's instruction to chant 100,000 Names every single day without offenses, even a fourth of that amount has a positive effect and quiets the mind. And yet there are those who do not even chant that amount and still think that they can engage in discussions of the Lord's divine pastimes in the hope of being able to relish them. This is pure arrogance!"
(Of Love in Separation Meditations on My Divine Master)

"Our most worshipable spiritual master Srila Prabhupada often quoted Jiva Goswami from the Bhakti Sandarbha: "First it is expected that one should hear the Lord's Names in order to purify the inner self.' (prathamam namnah sravanam antahkarana-suddhyartham apeksyam)."

"Prabhupada explains that only after one's mind and intelligence are purified by the chanting of the Holy Names 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."

"The sadhya-sadhana-tattva is fully expained in the teachings of Ramananda Raya, but it is clear from the words of Srila Prabhupada mentioned above that the practices that lead to the supreme goal of service to the divine couple, are only possible through the purificatory process of chanting of the Holy Names of the Lord. The Lord himself has confirmed this statement when He said 'iha haite sarva-siddhi haibe sabara:' From the chanting of the Holy Names all perfections will come to everyone. All perfections — refers to perfections of spiritual life. Even though the love of the inhabitants of Vraja described by Ramananda Raya is the most secret treasure of the Vedic storehouse of knowledge, the impossible feat of winning this great prize can be accomplished by the mercy of the Holy Name; it can achieve miracles. Mahaprabhu stated to Tapana Misra, Raghunatha Bhatta Goswami's grandfather: "The object and the means to attain it are found through the chanting of the Holy Names," and "As you repeatedly practice the chanting of the Holy Names the seedling of love will sprout and you will then know both the goal of life and the means to attain it."

"Great authorities teach that one should remember the pastimes of the Lord according to the eight times of the day in relation to the eight verses of the Siksastaka. In his Bhakti Sandarbha Jiva Goswami states that in Kali-yuga any type of devotional service must be done in conjunction with the chanting of the Holy Names (yadyapi anya bhaktih kalau kartavya tada kirtanakhy-bhakti-samyojanenaiva). One should not give up kirtana to engage in smarana." (Art of Sadhana, Chapter 14.)

Srila Sridhara Maharaja reveals his stance on rasa-katha in the following statements:

"Once Prabhupada arranged to preach in Vrndavana for the full month of Karttika. He asked Bharati Maharaja at that time to explain the Seventh Canto of Srimad Bhagavatam, the story of Prahlada. He did not ask for narrations about Krsna, Radha, Yasoda or anything of Vrndavana. 'Preach suddha-bhakti of Prahlada first. People are ripe in sahajiya, imitation of devotion. Just try to make them understand, to enter the plane of bhakti. That is great; what to speak of krsna-lila — that is far, far above.' There in Vrndavana the people wondered, 'What is this? They are explaining Bhagavatam, but leaving aside the Tenth Canto. They are explaining the Seventh Canto, the Prahlada-lila, the lower portion of bhakti. That is wonderful and strange.'"

"I found later on that Srila Prabhupada himself spoke for several days on the boundary line between Radha-kunda and Syama-kunda. He read and explained the Upadesamrta of Srila Rupa Goswami. He did not speak about Srimati Radharani or about Krsna, but about Upadesamrta — the basic teachings. His attention was always focused on the basics, because the fruit will come naturally. 'Pour water onto the root and the fruit will come up by itself.'"

"Sitting between Radha-kunda and Syama-kunda he explained not Bhagavatam, but Upadesamrta. Upadesamrta contains the substance of Mahaprabhu's teaching in the language of Rupa Goswami. Srila Prabhupada explained these topics and not anything of Govinda-lilamrta or Visvanatha Cakravarti's Sri Krsna-bhavanamrta. The higher topics of madhurya lila, Radha-Krsna's amorous pastimes, were left aside.

"Our master did not allow us to read the books where the highest lilas are described. Govinda-lilamrta, Stava-kusumanjali, Ujjvala-nilamani. He did not allow us to study and to discuss them. Rather, he would be very much disturbed if he heard that someone was interfering with the higher lilas in those books. He did not like it. There are three chapters of Sri Caitanya-caritamrta that we were generally not allowed to discuss fully, including the conversations with Ramananda Raya. Where the lila portion of Radha-Govinda is mentioned, we were not to delve. Of course when parayana (consecutive chanting of the whole book) was taking place, we were to go on reading those sections, but without giving any particular attention to the lila of the highest order of raga. That was barred: "Don't try to come into details there. That will come automatically when it is time. Do not make it a public discussion. Do not place it in the public eye." (Follow the Angels, Chapter two)

Srila Sridhara Maharaja speaks further:

Sridhara Maharaja: "Yes, Govinda-lilamrta is there, with asta-kaliya-lilas, the eight-fold lila of Radha-Govinda. This is for the higher students."

Devotee: "But in Jaiva Dharma Srila Bhaktivinoda Thakura mentiones some of the asta-kaliya-lilas."

Sridhara Maharaja: "Yes, but he has given everything in Jaiva Dharma with much caution. Here Jiva Goswami explains, you must listen from a real source. So he will get there the real thing. It is not like lust, just the opposite of lust. So with that attitude you are to approach, dhira. Master of his own senses. He only is qualified to try to accept or listen, to enter into this flavor, not those that are not master of their own senses. And if he does:

naitat samacarej jatu manasapi hy-anisvarah
vinasyaty-acaran maudhyad yatharudro 'bdhi-jam visam

'One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison.' (Bhag. 10.33.30)

"Due to ignorance, anyone may venture to enter into this domain due to ignorance, even in mind, even mentally, vinasyati — he will be doomed. If he is not Siva, if he takes the poison, he is sure to die. And Siva took the poison and then ornamental thing came in his throat, nila-kanta. By the folded palm, Siva he drank the poison, but it was an ornament to his throat. But if who is not Siva, if he takes poison he is sure to die. So one who is not dhira and who has got no qualification to enter into this domain, he is sure to die. The warning is given in Bhagavatam by Sukadeva Goswami. It is nectar but still properly you must come to it. There is a possibility of mistaking it for your awkward enjoyment. Then you will be doomed forever." (Room Conversation, Nov. 12, 1981)

"'Dusta phala karibe arjjana' — Srila Bhaktivinoda Thakura warns that we will get only a bad result if we venture to cross that line. It is aparadha. From the lower position, the steps are shown: sraddha, sadhu-sanga, sravana, kirtana, then anartha-nivrtti, when the undesirable things vanish. Then comes ruci, then asakti, then bhava-bhakti, the sprout of real devotion. Then prema-bhakti, and sneha, mana, pranaya, raga, anuraga, bhava, mahabhava — by such steps we are to approach the highest plane."

"Our Guru Maharaja, 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.'"

"The whole tenor of Guru Maharaja's life was such: '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.'"

"Prabhupada has ordered such strict behavior, and we also follow that. At so many other places they show the rasa-lila with dolls, but I never do that. Following what is true to my understanding of my Gurudeva's will and his words, I do not make any show of jhulana-lila or rasa-lila or anything of that nature. I find in my heart that this is not pleasing to my Guru Maharaja. But in so many mathas  (temples) I see at present, I hear also, that they are doing that, but I strictly abstain from showing jhulana-lila and rasa-lila. That is too high for us."

"I must be true to the words of my Gurudeva if I want my realization and not just some sort of popularity. Some may discuss the higher lilas to attract people, to make money, or even to develop a favorable field for preaching, but I do not do this. I do not want popularity or any recognition as a higher acarya. I am a student."

"Still I am a student. I consider myself to be a student, a faithful student. What I heard from my Gurudeva, I try my best to stick to that, to keep my position there as I heard from him. I do not want to mutilate that in any way to suit my purpose. I try not to do that. Of course for big propaganda some may adopt different ways, as they see fit. They are now free. But I am not one to do so, to go on in such a way. I try to follow my Guru Maharaja, Srila Prabhupada." (Follow the Angels. Chapter 2)

"Pujala raga-patha gaurava bhange. The whole tenor of our Guru Maharaja, of the nature of his service is herein. Not only for him, but he has extended the banner to all. Come under the banner of such nature of thought about the divinity, an initiation will be safely secured. This verse is the inner life of my Guru Maharaja." (Sept. 1, 1981)

This verse, pujala raga-patha gaurava bhange, was repeatedly glorified and emphasized by Srila Sridhara Maharaja as the embodiment of his Guru Maharaja's mood — that of extreme respect for this higher path.

When confronted with the obvious differences between the satandards of our bona-fide acaryas and those of the so-called rasika-gurus the under dupes simply side-step the issue intirely by saying, "Oh, you just don't understand the inner mood of the acaryas."

Although rasika-gurus claim that they alone know the inner mood of our acaryas, the present sevaite-acarya of the Sri Caitanya Sarasvata Matha strongly disagrees:

"In my forty two years with Srila Guru Maharaja (Srila Sridhara Maharaja) I never once heard him give permission for that (hearing and describing the intimate pastimes of Radha and Krsna) to us. It was the desire of Guru Maharaja to tell something about the pastimes of Krsna, of Radharani, and others, so we heard from him, but always he told us in a very cautious way. Never did he tell us to read Ujjvala-nilamani or similar books, but some things he told us, and I know many slokas from Ujjvala-nilamani, Vidagdha-madhava, Lalita-madhava and others. That is, Guru Maharaja had me study kavya (Sanskrit composition), and it is necessary to read these verses to understand the many varieties of Sanskrit metre, language, beauty, alankara, etc. But I can say it is a special case, it is not for all. These books are no doubt the supreme books of our sampradaya, but they are not for all and everyone's reading. If anyone will read these books then they will become prakrta-sahajiya, and what will be for them?" (Sripada Bhakti Sundara Govinda Maharaja, London, Oct. 26, 1993)

Srila Puri Maharaja commented on the development of the sahajiya party in western countries as follows:

"In your foreign countries a party of sahajiyas has appeared. And it is not a matter of inventing something what they speak is there in 10th Canto, in the works of the Goswamis, Srila Visvanatha Cakravarti Thakura. But the very fact of their speaking such higher topics to unprepared audiences, ignoring the glories of the Holy Name, who is the only real path to this higher lila, is namaparadha. Mahaprabhu never did like this. He was relishing these topics with a few of his antaranga-bhaktas, and He was inspiring the masses to perform nama-sankirtana, and Himself performed sankirtana with great numbers of devotees. Pracara should be nama-pracara!"
(Room conversation 7th Feb. 1996. Sridhama Mayapura. Sri Gopinatha Gaudiya Matha)

"If I spoke here on Bhramara-gita, Gopi-gita and other such high topics, I would fill this room (laughs). This room would be full. But these topics are very high — not for everyone. Srila Prabhupada never spoke like this in public — these confidential topics. Mahaprabhu only spoke these things with four and a half devotees. Not every devotee." (Srila Puri Maharaja, Room conversation, Sridhama Mayapura, Sri Gopinatha Gaudiya Matha, 1994)

"Lust can be conquered through chanting and this chanting should be done sincerely. Unless we attain the eligibility we cannot go into these very esoteric pastimes of Krsna. Even Caitanya Mahaprabhu through His own example was relishing this rasa literature of Candidasa, Govinda Dasa, Vidyapati, the rasa-lilas with a very select few. He never went into public to discuss this. Because these pastimes of the Lord, these relationships with the Lord with His devotees, are very esoteric and have to be understood in that manner."

"So we are followers of Caitanya Mahaprabhu, and as such, we have to acquire through chanting, the eligibility to come to that platform where we can openly discuss or even discuss with one another, these intimate pastimes with the correct conception. It has to be done with an eager mind, wanting, even hankering, to understand how we can get rid of our lust, anger — rather than discussing this as an entertainment, which is so often done. So chanting means without offences. The ten offences are there, they have been enumerated, so chanting means only when we get rid of our offences. Then gradually this eligibilty may come when the six enemies begin to subside."

"When one comes to that level of consciousness, when the mind is undisturbed by the material influence, at that time, he can actually begin to start to serve purely. And then all the pastimes can also be meditated upon properly."

"However, one should not consider chanting to be something very simple — something which is given to the beginners to keep them quiet, or to think that it is not the principle limb of pure devotion. In fact, this is the very basis of pure devotion because without having proper attachment to the Holy Name or proper understanding of the Holy Name, there is no question of going any further! The only thing that can give you prema is pure chanting. There is no other process that can bring you to the level of prema."

"You may feel that sometimes a certain attraction, but if this is not steady, you cannot interpret it as lobha, which is so rare. You cannot just find it anywhere."
(Srila Puri Maharaja, Lecture, Vrndavana 11th Nov. 1994)

In a recent barrage of essays the rasika camp has sited some examples in an attempt to support the idea that our Guru Maharaja, Srila A.C. Bhaktivedanta Swami Prabhupada spoke of higher topics to the unqualified. The examples presented in those essays were of an exceptional nature, not standard. Actually our Guru Maharaja never spoke in public about rasa-katha — only to a very few individuals did he ever raise such topics and those too were not of a confidential nature. Our Guru Maharaja's main preaching was always from Bhagavad-gita, basic fundamental Gaudiya philosophy. Here are a few statements by our Guru Maharaja on this topic:

"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.)

The so-called rasika-gurus claim that A.C. Bhaktivedanta Swami Prabhupada wanted to give this rasa-katha to everyone. This is clearly not a fact, especially when we take into consideration the lack of adhikara of his audience. All the close disciples of our Guru Maharaja who were present during his acarya-lila will confirm that he never spoke on confidential subject matters to mixed audiences, as implied by the rasika camp. Our Guru Maharaja was a strick follower of Srila Bhaktisiddhanta Sarasvati Thakura and as such he never strayed from his instruction.

We also find the same advise as given by our Guru Maharaja being given by his godbrother, Srila Bhakti Prajnana Kesava Goswami Maharaja in his Sri Damodarastakam-tika as follows:

"namo'nanta lilaya' vakye, sadharanatah yahara lilar ananta nai, sei ananta-maya-lila bhagavan sri krsna kei namaskara bujhaya / kintu srila sanatana goswami satyavrata munir antar nihita uddesyer prati drsti kariya evam nija bhavansare ut vakyer ekati niguta artha nirnaya kariyachen / yatha — "sri rasa-lilakei namaskara' / "ananta'-sabde — yahara anta nai va sesa nai, arthat nitya, asesa va asankhya ityadi / "lilaya' — sabdati "lila' — sabder vyutpati ei ye, "li'+'la' = "lila' / "la' — sabder artha — alingana kara — (li-dhatu kvipbhave "li') evam "la' sabder artha grahana kara (la-dhatu u = la) / sutaram "lila'-sabder dvarai gopi-ganer alingana grhana kara haya yahate sei rasa-kridadi lilakei namaskara bujhaitechen / ei janyai "ananta-lilaya' balite, tikar — "gokula visayika sarvapi lilodista asye ca nama iti "bhavah'" / likhiya sri sanatana goswami nijeu "madhurena samapayet' — vakyer sarthakata kariyachen /

arau ekati visaya esthale visayabhave laksya kara prayojana / damodastaker antim sloke srila goswamipada janaitechen yei sri krsner rasa-kridadi lila sarvapeksa srestha haile u taha "parama-gopatvena anarbhivancanakincideva samkete nodisan pranamati' — ihara tatparya ei ye, rasa-lilar parama gopiniyatva —hetu (satyavrata muni) kinkaranmatra sanketa athava ektumatra injita kariyachen / iha dvara sprstai pratiyamana haya ye, yathane-sekhane yakhana —takhana rasa-lilar sravana-kirtana kara nitanta avidhi / sudhu tahai nahe, anadhikari vyakti yadi kama dura karibar chalana kariya rasa-lila mane-mane u cinta, acarana athava anukaran karen, tabe tini rasa-lilar gaurava-hane karar aparadhe niscayi adhah patita haiben / evam akalapakka prakrta-sahajiya-vader nyaya kamuk u grhasakta haiya pariben / rasa-lilar sravana-kirtaner karana u adhikara nirnaya —prasange srimad bhagavatam sei rasa-lilari sodhe yaha varnita haiyache taha visesabhave aloca / yatha — naitat samacarej jatu manasapi hy anisvarah vinasyaty acaran maudhyad yatharudro "bdhi-jam visam ihara tatparya ei ye, "isvara' arthat prakrta-yogya, ksamata-sampanna adhikara na hailemaner dvarau kakhan u rasa-lila, cinta, acarana va anusilana karibe na / saksat siva samudrakhita visa-paner ekmatra adhikara / kintu anadhikari arudra vyakti arthat apatra "mahapatra' sajiya yadi rasa-lilar sravana-kirtanarupa visa-pana karena taha haile mrtyu arthat asanna-mrtyurupa samsara-baddha-dasa avasyantari / rasa-lila sarva-lila-cudamani evam tahara phala u sarva-cudamani / sutaram tahara adhikara keu sarva-cudamani haite haibe / ye-kona hrd-roga-grantha, kamuk, apatra vyaktir pakse rasa-lila kona prakarai alocaniya nahe / ajnata dura karibara janya visva-vidyalayer sarvoccha siksa labha kara ekantu avasyaka haileu prathamika vidyasthike athava alpajna vyaktike sarvaccha srenite bhatti haite deuya haya na / sutaram indriyasakta svalpajna vyaktike rasa-lilar sarvottama siksa deuya yukti-sangata nahe /

"The statement namo 'nanta-lilaya is usually understood to mean "obeisances unto ananta-lila-bhagavan Sri Krsna", or He whose pastimes are limitless. But Srila Sanatana Goswami looks toward the esoteric intention of Satyavrata Muni and also according to his own mood of realization has revealed a very confidential purport. Thus, "Obeisances unto sri rasa-lila." The word ananta indicates that which has no end; namely perpetual, inexhaustible, countless, and so forth. In the expression lilaya, the word lila is of the fourth case ending in the singular number (in conjunction with the word namah). The derivation of lila is - li + la  = lila. The meaning of the word li is to embrace, and the meaning of la is to accept. Therefore, the word lila is indicative of that sportive pastime in which Lord Krsna accepts the embraces of the gopis; thus it is understood to mean in this context that obeisances are being offered unto the rasa-lila and other associated pastimes. For this reason it is stated ananta-lilaya. And as Srila Sanatana Goswami has written in his tika , "It is suggested to include all the pastimes associated with the realm of Gokula Vrndavana. I offer my obeisances unto all those lilas; such a mood is most certainly expressed in this way.' By writing this, he has himself fulfilled the quotation of madhurena samapayet, all undertakings should be completed sweetly.

   Yet another topic is necessarily indicated at this point. Srila (Sanatana) Goswamipada has revealed that the final sloka of Damodarastakam shows Sri Krsna's pastimes headed by the rasa-lila to be the topmost of all. He states "Since these are the topmost of confidential topics, they are not mentioned directly. Therefore such confidential pastimes are referred to by a mere hint only, as they are offered obeisances in the words namo 'nanta-lilaya.' The meaning of this is that because the rasa-lila is the most highly confidential pastime of the Lord, therefore Satyavrata Muni has mentioned it only with the briefest clue or tiniest glimpse. By so doing, he has made it known that it is always inappropriate to casually hear and chant about the rasa-lila here and there, whenever and wherever. Not only that, but if an unqualified person deceives himself with an attempt to banish lust, but then contemplates, performs or imitates the rasa-lila, then such a person certainly becomes degraded due to the offense of minimizing the glories of the factually transcendental rasa-lila. Eventually he will fall down to become a lusty debauchee and attached householder, just like the prakrta-sahajiyas who prematurely dabble in the highest truth.

   In regard to ascertaining who is qualified to hear and chant about the Lord's rasa-lila, it is especially noteworthy to examine the statements of Srimad Bhagavatam presented at the conclusion of the rasa-lila description (10.33.30):

naitat samacarej jatu manasapi hy-anisvarah
vinasyaty-acaran maudhyad yatharudro 'bdhi-jam visam

"One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison."

  The purport of this is that one who is not an isvara truly qualified by being endowed with divine potency should never even mentally contemplate, perform or imitate the Lord's rasa-lila. Only Lord Siva himself is able to drink an entire ocean of poison. If an unqualified person who is arudra (not Siva) falsely considers himself to be greatly qualified and tries to drink poison in the form of hearing and chanting about the rasa-lila, then he would certainly die — that is, he would become tightly bound within the death-like condition of samsara or gross material existence.

  Lord Sri Krsna's rasa-lila pastimes are the crest-jewel of all His pastimes, and the benefits of cultivating such pastimes are the crest jewel of all benefits. Therefore those who are qualified to relish these topics will be the crest jewels among all devotees. The Lord's rasa-lila should never be studied in any way by those who are seized by the disease of the heart, who are lusty for personal gratification, or otherwise unfit. In matters of ordinary education, if one wants to dispel one's ignorance it is necessary to gradually master the highest knowledge of the university; but a beginning student or someone of little knowledge is never admitted prematurely into the highest class. Similarly, it is never appropriate to give instructions about the most elevated topic, the rasa-lila, to persons of little knowledge who are simply attached to the external bodily senses."
(Srila B. P. Kesava Maharaja, Sri Damodarastakam-tika, Verse 8)

"One day a devotee was studying the commentaries on rasa-lila, bhramara-gita and so on, and Srila Gurudeva said, 'The qualification to hear topics such as rasa-lila will come when sri nama-kirtana has freed the heart from anarthas, and suddha-sattva has appeared there. Otherwise the transcendental pastimes of Sri Radha-Govinda will appear to be the activities of a worldly hero and heroine, and will only give rise to false ideas. The conception of rasa is only possible in the siddha-deha, the perfect state. It is impossible to perceive srngara-rasa in a material body. Only a person who is free from the lower types of enjoyment and is in then stage of bhava is qualified to discuss sambhoga-rasa.'"

(Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Goswami — His life and Teachings, Part 4, P.343)

In this chapter we have established, with reference to our acaryas, that the serious student in Krsna consciousness does not attempt to approach the higher topics of lila without the proper adhikara, qualifications. The

proper adhikara has been mentioned as three: anartha-nivrtti, ruci, and lobha. First one should become purified of any misconceptions, lust, or materials desires within the heart, anartha-nivrtti. Further more one should have ruci, or a real taste for Krsna consciousness having abandoned the taste for lower subject matters. And last but not least one should aquire lobha, the intense spiritual greed to hear about Krsna-lila. The wise student does not attempt to omit any step in the progressive development of Krsna consciousness. One who does so is at risk of being lost forever.