Vraja is Vipralambha-mayi-lila-sthana.

That our revered matajis are pressing forward to the front ranks,

practically tooth and nail, to seize the opportunity for Radhe Syam's

darsan, may be an indication of their intensified feelings of separation

from Krsna. It's our greatest pride if we can have such exalted Vaisnavis,

who are actually advanced in feelings of separation, amongst the followers

of Srila Prabhupada.

Actually the culture of Vipralambha-rasa is the summit and mainstay of our

Gaudiya philosophy. We need to learn to recognize, appreciate, and embrace

situations which circumstantially facilitate the maturity of our culture    

of Vipralambha-seva. Genuine love and trust can be had only when there is mutual endeavour to help each other gain the deeper transcendental experiences.

"When Krsna went to the forest with His cowherd boyfriends and cows, the

gopis did not physically take part, but their hearts went with Him. And

because their hearts went, they were able to enjoy His company through

strong feelings of separation. To acquire this strong feeling of separation

is the teaching of Lord Caitanya and His direct disciplic succession of

Gosvamis." (KB ch. 35)

An intelligent devotee can see how the ISKCON set-up is designed by Srila

Prabhupada to facilitate a devotee's necessary practice of the very same

principles, found in their perfection in the nitya-lilas of the Lord. In

Vraja-lila Vipralambha experiences serve to enhance sambhoga in Krsna. In

fact, even the sambhoga, or union, that the Vraja-gopis and Krsna experience

is Vipralambha-mayi sambhoga-rasa. The goal of the Nimbarka-sampradaya is

what they conceive as pure unadulterated sambhoga-rasa. They achieve as the

outcome of their bhajan a separate realm on the Goloka planet, where svakiya

Radha-Krsna and Their sakhis exclusively relish what is termed as

'nitya-nikunja-bihara'. In that realm there is no mother Yasoda, no Nanda

Baba, no cowherd boys, no cows, no rival girl-friends like Candravali, no

any antagonistic elements which could interfere with Radha and Krsna's

uninterrupted, ever-increasingly blissful, utopian sambhoga-lilas.

From the Gaudiyas' point of view, this rejection of Vipralambha-bhava and

parakiya-rasa as pratikula or unfavorable to the current of Their Lordships'

unending pleasures, can be likened to an immature disciple's

misunderstanding of the purpose of the guru's reprimand or disciplinary

edicts. The "pain" of being controlled by the conditions imposed by some

higher spiritual authority ultimately serves to strengthen one's sacrificial

spirit, which is the basis of kevala-prema-bhakti. Krsna, speaking to the

gopis, Himself addressed this issue: “My dear friends, you might be

aggrieved by My words and acts, but you must know that sometimes I do not

reciprocate My devotees’ dealings with Me. My devotees are very much

attached to Me, but sometimes I do not reciprocate their feelings properly

in order to increase their love for Me more and more. If I can very easily

be approached by them, they might think, “Krsna is so easily available.’ So

sometimes I do not respond"... (KB ch. 32)

In Vraja-lila we find that very often circumstances arise in which Radha and

Her girlfriends are so close yet so far from being allowed to openly express

their hearts and relish direct dealings with their beloved. When Radharani

and Her sakhis, who display the zenith of madhurya-rasa, go to Nandagram in

the morning to cook for Krsna, neither Radha nor Krsna get to directly

associate beyond an occasional secretive glance on account of the influence

of the simultaneous diverse manifestations of vatsalya and sakhya.

Similarly, when Krsna leaves for the forest in the forenoon, and in the

evening pastimes, when the host of Vrajabasis assemble to conjointly relish

Krsna's company upon His return with the cows, at dinner time, and at Nanda

Maharaja's theater, there is very little opportunity for the gopis to

approach the Lord.

In the realm of Vraja we could hardly expect to relish continuous yoga. Yoga

and viyoga, both have their vital functions in augmenting Krsna's relishment

of varieties of rasa. When Krsna goes with the cowherd boys, mother Yasoda

and other gopikas have to bear the pangs of service in separation. When He

is with the gopis in the madhyama-lilas, the cowherd boys have to endure the

same. Because Srila Prabhupada is a representative of that very realm of

Vraja, his influence through his teachings demands our evolvement to the

realization of these intrinsic principles of yoga and viyoga in our daily

program of devotional life. This is essential for actually gaining the

adhikara for ultimately entering the internal aspect of the land of Vraja,

Srila Prabhupada's home.

This vipralambha-bhava naturally intensifies the desire to meet with Krsna,

to be with Him and serve Him at close proximity. Such meeting solaces a

devotee's internal distresses. So, it is not at all difficult for someone

advancing in devotional life to identify with the feelings of others, who

are similarly afflicted. There is no doubt that some of the matajis may have

entered that realm of transcendental experience. However, if we can accept

that they have attained such exalted status by the grace of their Guru, then

shall we not expect, at least to some extent, the same among the others? The

"hard-hearted" sannyasis and brahmacaris could not have achieved what these

"soft-hearted" mothers have accomplished? The sannyasis and other

God-brothers wouldn't appreciate the opportunity for such solace? Since

Srila Prabhupada's time, the matajis have always had Radha-Syamasundara's

altar for the Guru-puja kirtan, which is generally unattended by the outside

guests. This kirtan is usually a longer kirtan than mangala arati kirtan,

and at this time They appear fully dressed and decorated. Radhe-Shyama's

sandhya aratik is there also. It appears that some people are habituated to

seeing the hole (what they don't have) instead of appreciating the doughnut

(what they have). Radhe-Shyama's mangala aratik has always been the men's

opportunity. Do we have to be **SO** greedy?

"Why there are so many women in Vrindaban? Vrindaban is meant for

retirement, elderly persons in Krishna Consciousness can devote all their

time to devotional service. Such men are wanted to live in Vrindaban, not

women and children. That is a fact, the holy dhamas are meant for the

sannyasis and brahmacaris especially. If necessary, the management must be

done by sannyasis and brahmacaris, not grhasthas." (From a letter to Gopala

Krsna das 76-06-09)

"Woman is good, man is good; when they combine together, bad." (Room

Conversation, July 31, 1976, New Mayapur (French farm) 760731R2.NMR)

Turning apparent disadvantages into advantages.

The need to share with each other the opportunities to cultivate the

feelings of separation in a practical sense. The service to the Vaisnavas

means to give them solace in their feelings of separation with Krsna.

Selfless devotional service attitude versus selfish devotional service

attitude.

The summit of transcendental experience lies in relishing the happiness of

others, rather than being concerned for one's personal happiness by directly

contacting Krishna .

Elevated transcendental competition is concerned with augmenting the

happiness of others, just like the gopis.

Darsan doesn't mean so much to see as to be seen. Krsna is not meant for our

enjoyment, we are all meant for Krsna's enjoyment. Krsna has been seeing

sannyasis and brahmacaris at the mangala arati for the last 25 years. How do

you know that He doesn't take pleasure in that? What makes some people think

they have the right to barge in and change the standards which Krsna has

been enjoying for the last 25 years. Neither our vipralambha nor our solace

is meant for our enjoyment. Krsna does not enjoy the gross physical bodies of this material world which are quite fit to be eaten by dogs and jackals. It’s not that by having a rotting corpse of an external, pervertedly reflected anatomical semblance of the original spiritual womenhood that anyone should claim to have the adhikara for Radha -Syamsundar’s audience. The sakhi bekis also claim that simply by wearing the external dress of apparent spiritual femininity that on that basis they have rights to be enjoyed by Krishna . What’s the difference between one external womanly dress and the other in the ultimate issue.

In truth, it is the antar bhavana, the internal devotional attitude of a devotee which is enjoyed by Their Lordships. The oneness of internal devotional sentiments of Radha and her Sakhis seen in any devotee only is the eligibility of one’s identifying with Them on the spiritual platform.

"When the woman came to her senses, however, she quickly climbed back down

to the ground and, seeing Sri Caitanya Mahaprabhu, immediately begged at His

lotus feet for forgiveness." (CC Ant 14.27)

 These are both grievous offenses that displease the Supreme Lord and

Vaisnavas. She was so eager to see Lord Jagannatha, however, that she

committed all these offenses obliviously.

I would be impressed if I could see even one example of genuinely elevated

spiritual femininity amongst the protagonists of the so called feminism. We

would like to think that the commotion about the darsan of Radhe Shyama

stems from the deep spiritual emotions. However, if it's just a matter of a

few supposedly senior womenfolk and henpecked menfolk, who willfully

continue to remain anchored to a relatively neophyte bodily conception of

so-called Krsna consciousness, raising a hue and cry with the considerably

mundane wrangling of externally oriented, pervertedly reflected male/female

chauvinistic absurdities, then please be forewarned of the following and

kindly do not underestimate our brahma-tejas. Unless all those falsely

competitive misrepresentatives curtail their all such grossly manifest

egotistical vanities, we shall bless them to become maidservants of

Chandravali's friend Saibya or Abhimanyu's sister Kutila.

“My dear Kutila, daughter of Jatila, your breasts are as long as string

beans—simply dry and long. Your nose is so gorgeous that it defies the

beauty of the noses of frogs. And your eyes are more beautiful than the eyes

of dogs. Your lips defy the flaming cinders of fire, and your abdomen is as

beautiful as a big drum. Therefore, my dear beautiful Kutila, you are the

most beautiful of all the cowherd girls of Vrndavana, and because of your

extraordinary beauty, I think you must be beyond the attraction of the sweet

blowing of Krsna’s flute!”

Yours truly,

Aindra das and coterie

ISKCON is for practice purposes. Just like there are different gurus and

their disciples and different groups, in the spiritual world there are

different groups, and we are trained to follow the proper protocol.

If everyone is so highly elevated onto the spiritual platform, seeing others as spirit soul, as prakriti which is intrinsically female, then why the matajis should be aggrieved to see that the other females in so called brahmacari and sannyasi external dress are in the front. Rather, from the standpoint of selfless devotion, they should be happy to see that some of their (spiritually) female-kind are in the front, if they are actually seeing from the spiritual platform. Because not everyone will be able to be in the front, even if a handful of mothers push to the front, it doesn’t solve the problems of all the other mothers who will have to resign to the back anyway. They will still have to bare the separation by remaining backside. Even if governed by the mode of passion, which will make them think in terms of identifying with living entities who have similar bodily designations, the backside devi dasis will have to be satisfied to sympathize with their front-side godsisters. Just like sometimes we see that caucasians fight for white supremacy and the blacks fight for the cause of blacks. So similarly sometimes we see that the feminist fight for the cause of their suffering sisters, the gays fight for gay liberation etc. These are all manifestations of actions and reactions are on the platform of rajoguna and tamoguna. But on the spiritual platform if we see the oneness of all living entities, samä sarveñu bhutesu, if we are prasanatma, happy in our realizations of Krishna consciousness, if we are above hankering and lamenting on the material platform, above thinking in terms of bodily conditioning of different varieties of living entities, then we will be happy upon seeing the spiritual happiness of others and in this way derive the greatest benefit by cultivating the general mood of compassion so much appreciated by our acharyas. We are meant to be parasukha sukhi and paradukha dukhi; not that we become paradukha sukhi and parasukha dukhi. Actually our training on the preaching field to empathize with the happiness and distress of the conditioned souls simply serves to gradually reawaken our natural feeling for the happiness and distress of the residents of Vraja in their dealings with Kåñëa. Just like Bhaktivinod Thakur tells how he prefers to leave his body at Kuruksetra because he wants to serve Srimati Rädhäräëé in Her greatest hour of desperation by solacing Her devastating feelings of separation at the instance of Her apprehending the circumstantial impossibility of Krishna ’s return to Vraja. So, our training to the stage of perfection is meant to bring out this vision of a devotee who by tuning in to the cause of the Vrajavasis’ feelings for Krishna also simultaneously sympathetically relishes, transcendentally enjoying and suffering on the spiritual platform. This principle at its peak is what is better known as bhavolasa rati by the wise. It is not that we ignore all these principles in the matter of our daily devotional life, which is meant for training us up to ultimately become fit for going back to home (Vraja) back to godhead. We must associate with the supra-mundane living entities there on their terms by identifying with them, appreciating their feelings and supporting their cause of unalloyed devotional expression for the pleasure of Krishna . Just like in our more neophyte stage of devotional life, our tendency is to enjoy by personally wolfing down a big feast and we think that this gives us the greatest pleasure. We can hardly wait for the prasadam to be served out and compete to get the best seat which is closest to the mahaprasad to insure our absconding with more than our fare share. But all our training is meant to help us come to a higher platform of being able to enjoy or relish by seeing the other devotees nicely honoring the prasad and even sacrificing our own prasad to facilitate the happiness of others by serving out the prasad etc. So in a very similar way it is to our best interest for advancing in Krishna consciousness to try to empathize or sympathize with the happiness and distress of others. And in this way we become mahatma, broad minded, by facilitating the spiritual needs of the others. That is actually the basis on which we can hope to have the pure spiritual love and trust which manifests as the cooperation Shrila Prabhupada called upon amongst the devotees. Thus Shrila Prabhupada said that there are no problems in Krishna consciousness. However, we have reason, perhaps, to doubt that every one amongst our community of devotees are on such a highly elevated platform of Krishna consciousness. Otherwise, why is it that there is so much call for social development and institution of the daivi varnasrama system in our society which addresses the needs of people who are still to whatever extent influenced by the bodily concept of life. Why is it that this Vrindavana yatra has become world known as the international meet (meat) market. Why so much of this type of manifestations if everybody is on the spiritual platform? I think that it is safe for us to doubt that everyone is on such highly elevated even brahma bhüta platform of spiritual realization. So there is need for separation between the man and woman there is need for separation between the man and children. If everyone is on such highly elevated platform then why we having so much problem with child abuse? Why we have so much problems of a youngsters becoming observed in smoking dope and taking ??bung and all types of foolishness which is going on under the roof of the one big house where everyone can live peacefully, if everybody is highly spiritually elevated? So there is need to recognize the need to keep as far as possible the opposite sexes separated with each other so it is not to increase the fewer of material attachment and to facilitate the atmosphere which is conducive for cultivating the spirit of renunciation which is so much appropriate for the living in Vrindavan. We question the validity of a middle aging woman in the absence of her husband again and again pushing her way into the midst of the brahmacaris and sanyasis. This to me defies non only scriptural authority not only the authority of the instructions of her guru Shrila Prabhupada, but also it’s defies simple spiritual common sense. Man is like butter and woman is like fire, man is ok, woman is ok, but the combination is not ok. A man of knowledge is enjoined not to seat on the same seat with even his mother, sister or daughter, because the senses are so strong that they can disturb or drag away the intelligence of even a first class man. How is it acceptable such careless conduct of such thoughtlessly expressed womanhood especially when in encourages the younger ladies to follow suit. We want to come closer to Krishna but unless we are on highly elevated platform as paramahamsa we can hardly expect to come closer to anything other then bodies of the opposite sex under such conditions. So we immediately we are forced to tolerate, our consciousness has to raise its guard in order to protect and discreates the disturbance in the hearts of the devotees who are endeavoring to please the deities by coming to Mangala aratic for accepting the favorable glances of their Lordships. An animal Prabhupad has told that anyone who does not understand the need between man and woman are animals. Only animals or animalistic persons who are still animalistic or childish because children like animals to a logic stand, only such animalistic persons dvipada pasu do not see the need for clear segregation between man and woman especially at the time of mangala arati. I remember in my earlier years in Krishna consciousness one unscrupulous so called temple president, who later left hi wife and run off with women’s sankirtan leader, who was a woman, he was thinking in order to purposely agitate the brahmacaries so that he can hope that some of them would desire to get married to some of the lose unmarried girls in the temple. He purposely made an arrangement for buffet stile prasadam serve out, and made only one line in which both men and women were packed up together in line on order to get the prasadam simply for the purpose of creating agitation in the minds of the man. So what there is purposeful or careless misapplication of devotional sentiments the truth is that when the butter gets near the fire the butter melts and the fire ??18:41 regies. So especially in Vrindavana dhama because in Vrindavana dhama Shrila Prabhupada was very ??adement that atmost strictness in our behaviors should be observed. Not that the devotional community or devotional life in the Vrindavana yatra becomes free for all a pandemonium of cacaphony of men’s and women’s problems. Then was then and now is now, but the fire is just as much fire now as it was then and the butter is just as much butter now as it was then. Those principles don’t changed, so we should not be thinking that we should become permissive and adjust so as to accommodate the a parent needs of the times without consideration of Krishna consciousness. Instad of all the vertualy mondane bikaring. Also it may be useful to note that in Çrémad - Bhägavatam in relation to the story that Närada muni tells to maharaj Prachinibarhisat about the king Puranjana it is mentioned how it is that Puranjana became woman Puranjana means every man. How every man becomes a woman by materially observing his consciousness in the form of the woman who posses as his wife or whatever lover as such. So it is very clear that by a men’s observation either intensional or in inverted observation in a form of a woman in a material way is a cause of a degradation of hat man to receive a womanly body which according to a vedic calculation is to be considered as a lower birth. Of cause there are always acceptions in terms if qualifications of the individuals, but in general the womanly birth is consider to be a fallen condition where as if the woman will even materially meditate on the form of her husband or boyfriend or whatever by observation of one’s thoughts in such it is possible that she may be elevated to the male birth which is more edventatious for self realization in the next life . This is clearly discussed in Shrila Prabhupada teachings. So if we have to choose between the man chancing being agitated by unfortunately seeing form of the women in front of Him in a material way or the woman becoming materially agitated by inproperly viewing of the male devotees in an exploitive sense gratificatory way than we would have to say that it is less dangerous for the woman to become agitated and materially observed in a form of a male devotee than the man to become agitated by the form of the woman. So we generally find in vedic culture that the woman will be in the back and the man will be in the front.

Our sanyasis would do well to adopt more of the strict demeanor of Mahaprabhu, who in his sanyasa would not allow his own female devotees to come within 50 feet of Him even to offer obeisances. To the contrary we see that a leniency forward “femine” influences has allowed many of them to sit for hours on end at close proximity with their female disciples etc. To be victimized by their stirred overwhelming “emotional needs” to the extent that they prefer to goble their own vomit in the form of marritol on otherwise sexual inter courses with their own “spiritual daughters”. There is no wonder that the mothers of this movement have lost regard for the overly permisive sanyasi leadership. Just as a wife gain respect for her husband when she realizes her ability to keep manhood under lock and key, so similarly swamis who are supposed to be goswamis for strengthening their spiritual intelligence can successfully guide a respectful following when they will be seen to be responsibly limiting their dealing with woman to the really for as possible to be safe than sorry. Otherwise the sanyasa danda comes to be seen as most of a falix than a devotional paraphernalia. Such strictness amongst the renunciates may be accomplishes with the co-operation of the community of house holders who really should recognize the need to shoulder their responsibility to handle all such all such intersexual dealings as a service to the renounces order so the renunciates may actually be liberated from the social demands. “…although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman”(SB 8.12.34 purport)

It’s not that we are woman haters. We love women… from as far distance as possible Manprabhu is the supreme personality of godhead fully in control his mind and senses.

He is the controller of his Maya sakti . Yet even he disallowed woman to come within 50 feet of himself so as not to revert to His position as param purusha in order to relish the prakriti bhavam as a devotee. His exemplery temproment is very instuctive to those seriously interested in renouncing false purusa abhiman for trully relishing the sweetness of the souls’ original constitutional position as para prakriti. Brahmacaris and sanyassis who seriously intend to progress to the perfection of their devotional practice must be extremely careful in their dealings women. Lord Caitanya is all-powerful godhead Himself and He keeps 50 feet distance. We are insignificant infantasemle products of Kaliyuga who can be easily blow over by maya’s gale, so we should best keep at list 500 feet nay better yet 50 miles. This days we are lucky if we can get 50 centimeters or even 5 inches.  

       At this time point someone may argue that such brahmacharis and sanyassis should resort to the forest. But I say that yes, we should and actually have done so by coming to Vrindavan, the best of all forest, would humble appreciate if a certain section of devoties would kindly keep their western conditional shitty city attitude out of the Vrindavan forest, so people who prefer to resort to the forest can have a forest to resort to.

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