top of page

Bhaktivinod Dhara and Anti Bhaktivinod Side (Bimala Prasad & Lalit Prasad) - Part 4

Updated: 6 hours ago


All glories to Śrī Śrī Guru-Gauranga

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja


"Śrī Gauḍīya Maṭh cannot have and actually does not have anything in common with those, who duplicitously join Gauḍīya Maṭh with a motive to misuse Divine knowledge for the service of their own selfish ends. Feigned dīkṣā and obtainment of Divine Knowledge are never one and the same. Śrī Caitanya and His sincere devotees are eternally present in Śrī Gauḍīya Maṭh. All those owlish persons who are incapable of seeing the light are called māyāvādīs, karmmīs and wayward nondevotees." (from the letter by Śrīla Prabhupād Bhaktisiddhānta Sarasvatī October 20, 1928)


Regarding guru-paramparā and siddha-praṇālī safely we can say this much that—for so long you have been bearing the most prejudicial wrong conception. Now we like to show you the most scientific procedure of guru-paramparā and siddha-praṇālī. 


Actually, Śrīla Saccidananda Bhaktivinod Ṭhākura is the eternal Gaura pārṣada, this is not only philosophically true. Siddha Paramahaṁsa Śrīla Gaura Kishore das Babaji Mahārāja also wanted to confirm this point in front of those prākṛta sahajiyās many times. Anyway, still he also wanted to show his dīkṣā grahān līlā in his life but finally he wanted to ignore the dīkṣā guru-paramparā line to reconnect himself with the bhāgavata-guru-paramparā line which is more and more practical, because suppose if you are suffering due to no-electricity supply, then you will have to search out the reason of disruption to reset the electricity supply line to ensure your electricity supply again.


Perhaps you forget the following declaration by Śrīla Baladeva Vidyabhusan to ensure the flawless mantra guru-paramparā in our Gauḍīya sampradāya, which is really almost impossible to find in practical field or form. That is why it is more practical to follow bhāgavata paramparā system.




(Please get it translated for your understanding)


The very life itself of the pure paramparā is preserved only by those pure mahā-bhāgavatas who embody the essence of śāstra.


The Prabhupāda told that— “The disciplic succession of great spiritual masters (mahāntaguru-paramparā) mercifully delivers the instructions of Bhagavān and jagad-guru ācāryas to us. Similarly, mahānta-gurus bring the stream of the Gaṅgā River of pure devotional service (śuddha-bhakti) that is emanating from the lotus feet of Bhagavān and place it in our hands and on our head. If there were no such stream, an ordinary, weak, poor person like me could not climb the Himālaya Mountains and touch it. Moreover, when Himālaya Mountain streams have a blockage, contaminated water from other streams is often accepted as holy water.”


Śrīla B.R. Śrīdhar Mahārāja used to say that— “We are worshipers of the substance not of the form, and he used to give one very nice example. If in an earthen pot there is Ganges water, and in a golden pot there is ordinary water, which should we select? In a case like that, brāhmaṇas, the intelligent class of men, take the holy Ganges water in the earthen pot. So, the substance contained, and not the container, should be given the real importance.” Śrīla B.R. Śrīdhar Mahārāja further said that— “We have left all social concerns and so many other shackles. For what? For the Absolute Truth. And wherever I shall find that, I must bow down my head. And if a great soul shows us, “This is the path to where you will find your thirst quenched. The line is in this zigzag way”, we must accept that for our own interest. We are worshippers not of form, but of substance. If the current of spiritual substance comes another way, but I think that I must try to go this way to reach my goal, it is only jealousy, blind tenacity, to stick to the physical thing. We must try to free ourselves from this material contamination and try to understand the value of spiritual truth. We should always be prepared for that. We must follow what is necessary, for our own interest (absolute). I am not a servant of A, B, C, or D. I am a servant of Mahāprabhu. I may have to turn this way or that way, or whatever way will be favourable to reach my Lord. Wherever I feel the presence of my Lord in an intense form, I must be attracted to that side. We are out for that thing, and not for any fashion or formality; that will hamper our cause. The current must be there, just as it is with an electrical box, you may connect all the wiring, but if there is no current, then what is its value? Vaikuṇṭha nāma -grahāne—the transcendental connection must be there. Otherwise, form is simply form and it is useless. The spirit must be within the form. Form is also necessary, wiring is necessary in order to utilize the electric current, but mere wiring has no utility.”


Similarly, this is the most common or usual event that mantra-paramparā cannot go for so long-time uninterrupted way, surely some corruption can appear in between the flow of mantra-guru-paramparā system. No father up to now could prove the exact flawless flow of mantra-guru-paramparā forever. That is the only reason for why Śrīla Prabhupāda wanted to show us the most practical or scientific harmony between mantra-guru-paramparā and bhāgavata-guru-paramparā. This is already approved by Śrīman Mahāprabhu, also this can be treated as eternal Siddhānta vichar. Śrīman Mahāprabhu has already said that— “bhāgavata pāñcarātre ek kata koi” (from Śrī Caitanya-caritāmṛtam)


I mean Śrīman Mahāprabhu wanted to indicate clearly that the ultimate vichar of Śrīmad-Bhāgavatam is all the same like pāñcarātra-vichar. So, it is clear that bhāgavata-paramparā must be same with pāñcarātrik-dīkṣā-paramparā, but here one most vital point should be noticed that all mantra guru-paramparā must be bhagavad-guru-paramparā, but all bhagavad-guru-paramparā doesn’t necessarily means mantra-guru-paramparā. Pāñcarātrik vidhi ultimately going to approach towards the same ultimate goal as is shown in Śrīmad-Bhāgavatam, because both the way ultimately must give the direct feeling of bhāgavata sevā together with bhāgavata-tattva-vijñāna, if not so, then both the paramparā system can become useless. So, this is the divine arrangement set by the Supreme Lord to ensure the flawless flow of divya jñāna (bhāgavata tattva vijñāna) through both the way of mantra-guru-paramparā and bhagavad-guru-paramparā. If you like to reject this divine eternal Siddhānta vichar, then you are bound to reject all of them like Śrīla Prahlāda  Mahārāja, Śrīla Bali Mahārāja, Śrīla Śukadeva Gosvāmī , Śrīla Parīkṣit Mahārāja etc. because you cannot find their mantra-guru-paramparā system. Please try to consult the following śloka from Śrīmad-Bhāgavatam 11/12/5-7 to erase the misconception developed inside your heart about the most sensitive issue like guru-paramparā (or siddha-praṇālī).


Śrīla Saccidananda Bhaktivionod Ṭhākura or Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda etc. all they are eternal pārṣadas, deputed here on this material planet by the supreme Lord Himself, so if such a misconception prevailing inside your heart or group that they have no authentic guru-paramparā line—then you or your group can get destroyed forever.


Gauḍīya Gosthi Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda said that— “Although this presentation of bhāgavata-paramparā appears to be new, it is based on essential understanding of scripture. Anything novel given by an ācārya but founded on śāstra is called vaiśiṣṭya (a special characteristic). Ācāryas Rāmānuja and Madhva apparently introduced new ideas, yet because those were grounded in śāstra they came to be accepted. Phalena paricīyate: ‘An action should be judged by its result.’ The level of bhajana and the preaching activities of the Gauḍīya Maṭha speak for themselves. Owl-like persons cannot see this, but the honest will acknowledge it.”


Therefore, we can safely say that all those who deny this pure lineage of our Sarasvat Gauḍīya guru-varga are the greatest enemies of the followers of the feet of Śrī Caitanya Mahāprabhu. Surely there cannot be the least doubt of this. Śrīla Saccidananda Bhaktivinod Ṭhākura wanted to advocate the same thing.


The essence of paramparā is the flawless stream of transcendental knowledge, not merely names on a paper. Bhāgavatī-dīkṣā takes place when an actual sat śiṣya becomes enlightened through śravaṇa-kīrtana from a mahā-bhāgavata and in this way the purpose of dīkṣā has been fully served. The actual paramparā is only kept alive with the absolute pure achar and adarsha of a mahā-bhāgavata, who himself is the embodiment of absolutely pure devotion. The bhāgavata-paramparā does not reject any form of formal dīkṣā but its main emphasis is on the divine succession through the medium of the pure devotees. History has shown many times, that sometimes due to unqualified disciples the pure flow of bhakti cannot flow further, and that’s why Bhakti Devi will appear somewhere else. Bhakti is not limited to any form or she is not bound to obey us. Only those who have no clear idea about bhakti tattva cannot realize this point.

 

Also, regarding siddha-praṇālī your sahajiyā conception should be thrown away out into dust bin, otherwise this cancerous disease can spread within our Gauḍīya-bhajana field and spoil our life.


Truely speaking all your ‘siddha-praṇālī’ is a fake term—which is openly used by those sahajiyās to misguide those common innocent followers in a very lucrative manner to destroy their lives. To open your blind eyes we like to show you all different kind of scriptural documents—which all can never support your foolish conception of ‘siddha-praṇālī’ at all. Siddha-praṇālī is such a top-secret subject matter in our devotional field—that no sahajiyā can ever get entry into this divine siddha-praṇālī system at all. This is only a top secret property of those real rūpānuga devotees like Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda, Śrīla Gaura Kisore Das Babaji Mahārāja, Śrīla Saccidananda Bhaktivinod Ṭhākura etc. Any genuine rūpānuga sādhaka can get this siddha-praṇālī automatically in course of his exclusive nāma-sevā or bhajana, that we are going to discuss all in details in the following way to give all scriptural documents in support of this absolute siddhānta vichar.


Śrīla Prabhupāda has written in one of his letters that— “I have noted your letter dated the 24th. The aṣta-kālīya-līlā about which you have heard from the Vaiṣṇavas in Vṛndāvana 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-bhāva). 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 (svarūpa-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.”


Also please see the excerpts below from the article ‘Bhāi Sahajiyā’ written by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda which was first published in Sajjana Toṣaṇī, Vol. 19, Issue 11 in 1917. The article addresses the general sahajiyā community and their various kinds of deviancy. Sarasvatī Ṭhākura’s exposé of the peddlers of so-called ‘rasa’ is filled with scathing sarcasm and acts as a warning against cheap spiritual pursuits.

 

Artificial siddha-praṇālī when one has anarthas only produces inauspiciousness


You say, “I don’t do the work of a guru – I only give siddha–praṇālī to the jīvas to free them from the stage of sādhana. In our society all the devotees are most fortunate – they are rāgānuga-bhaktas. They don’t care for pañcarātrika–mantras. The guru is himself the disciple of his own disciple, thus he doesn’t in any way come close to the practices of a vaidhi-bhakta.”


You say, “There is no bhakti in the connection with one’s disciples” (1) – then why do you endeavour to do that (make disciples)? You say that, “I do not make any disciples” – is that true? Nowadays, if one simply pays eight annas,(2) he can get siddha-praṇālī. Before giving the mantra itself, the price for siddha–praṇālī is negotiated! You say that if the sādhaka does not receive siddha–praṇālī there will be no auspiciousness for him. You say that it is essential that a rāgānuga–bhakta must receive siddha–praṇālī even before anartha–nivṛtti. But is it proper for you to mix anarthas with siddha–praṇālī while you still have them? “Even before a flower appears, the leaves must bear fruit” – don’t you think that such an explanation as this is simply a deception?

 

Hearing the name from a phonograph will not make one a gopī or a rasika


Furthermore, you have forgotten the verse, premāñjana-cchurita bhakti-vilocanena (8), rejected the lotus feet of the aprākṛta guru and instead, accepted sahajiyās in the position of the spiritual master! Brother, you begin to get excited when you see any māyāvādīs, and fawning to the sahajiyās, you claim that by the power of the Name, which is full of offences, even a phonograph machine can become a gopī! You claim that being under the influence of mundane conceptions, accumulating prestige and engaging in fornication, the jīva goes to Goloka instead going to hell. All the śāstras have unlawfully criticised you and due to this, the devotees and the bhakti-śāstras have made an offence, and along with them we ourselves must also have made some offence to you! Thus, from now on, we will stop chanting hāriṇam and we will turn the phonographs and other such machines into rasika–bhaktas, and send them to Goloka! We will each be engaged in our own mundane duties, and then, Brother sahajiyā, you and your associates will be satisfied with us.

 

The sahajiyā’s transgression using the example of Bilvamaṅgala is against the śastra


Brother sahajiyā, you say that śraddhā is an ordinary thing – why go through the progressive stages of bhakti for those who already have lobha (intense greed for bhakti)? As soon as one has lobha then, like Bilvamaṅgala, he will renounce all the progressive stages of sādhana such as śraddhā, sādhu-saṅga, bhajana-kriyā, anartha-nivṛtti, niṣṭhā, ruci, āsakti, bhāva etc. There is no necessity for the symptoms of the sprout of bhāva to manifest. Immediately after receiving the mercy of their respective ‘Cintāmaṇi-like gurus’ and being liberated from sneha, māna, praṇaya and rāga which are all different aspects of prema, each and every prākṛta-sahajiyā immediately becomes a Bilvamaṅgala Ṭhākura!  They become eligible for the wealth of anurāga! In order to indulge these sinful debauchees, with every word, you regard them to be masters of anurāga, the fifth level of prema. O brother! Is this the path of the rūpānugas? Why don’t you obey Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi? By jumping over the stages of śraddhā, sādhu-saṅga, bhajana-kriyā, niṣṭhā etc. which are the very foundations of lobha, everybody cannot suddenly become like Bilvamaṅgala.

 

By gradually following vaidhi, rāga and lobha will manifest. Examples like Bilvamaṅgala are extremely rare


A foundation in vaidhi, in other words, a foundation of reverence to the disciplines of śāstra, leads to progress from vaidhi–bhakti to the stage of development of śraddhā (faith). And śraddhā develops to the stage of lobha, then gradually it becomes rāgānuga. Why can’t you understand this? In the Caritāmṛta, Madhya-līlā, Twenty-third Chapter, while describing the symptoms of the awakening of prema in a rāgānuga–bhakta, Mahāprabhu tells Sanātana Gosvāmī:


kona bhāgye kona jīvera śraddhā yadi hayatabe sei jīva sādhu-saṅga ye karaya

sādhu-saṅga haite haya sravaṇa-kīrtanasādhana-bhaktye haya sarvānartha-nivartana

anartha-nivṛtti haile bhaktye niṣṭhā hayaniṣṭhā haite śravaṇādye ruci upajaya

ruci haite bhaktye haya āsakti pracuraāsakti haite citte janme kṛṣṇe prīty-aṅkura

sei bhāva gāḍha haile dhare prema-nāmasei premā prayojana sarvānanda-dhāma


By some good fortune, if a jīva develops śraddhā, then that jīva begins to associate with sādhus. By associating with sādhus, he takes up the practice of hearing and chanting, and by the process of sādhana-bhakti, all anarthas are eliminated. When anartha-nivṛtti is achieved, one develops niṣṭhā in bhakti. Once niṣṭhā is achieved, ruci, the taste for hearing and chanting, awakens. When ruci appears, then āsakti, deep attachment for bhakti, manifests. After āsakti, the seed of divine love for Kṛṣṇa is born within the heart. When that bhāva intensifies it is known by the name prema. This prema is the ultimate goal of life and the abode of all divine bliss. (Caitanya-caritāmṛta, Madhya-līlā 23.9-13)


Kṣānti etc. are the nine symptoms of bhāva: (11)


ei nava prīty-aṅkura yāṅra citte hayaprākṛta-kṣobhe tāṅra kṣobha nāhi haya


If these nine symptoms produce the seed of divine love in one’s heart, one will not become disturbed by material things. (Caitanya-caritāmṛta, Madhya-līlā 23.20)


premā krame bāḍi haya sneha māna praṇayarāga anurāga bhāva mahābhāva haya


Divine love gradually increases and appears as sneha, māna, praṇaya, rāga, anurāga, bhāva and mahā–bhāva. (Caitanya-caritāmṛta, Madhya-līlā 23.42)


It is not a common thing for everybody to have the good fortune of attaining a Cintāmaṇi-guru on the path of rāgānuga.


sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathāprasādenāti-dhanyānāṁ bhāvo dvedhābhijāyateādyas tu prāyikas tatra dvitīyo viralodayaḥ


Bhāva appears in the hearts of fortunate ones in two ways – by intense absorption in sādhana or by Kṛṣṇa’s mercy and that of His devotees. Its manifestation due to sādhana is common, but its manifestation by mercy is very rare.

(Bhakti-rasāmṛta-sindhu 1.3.6)

 

Without following sādhana or the gradual path, one will not achieve perfection


Therefore, O brother sahajiyā, you know that a vaidhi–sādhaka contaminated by anarthas cannot achieve the nature of the rāgānuga–bhakta Bilvamaṅgala, which is only born from supremely rare mercy bestowed by the devotee of Kṛṣṇa.


Brother sahajiyāTo say that such rāgānugas do not have to go through sādhana-bhakti is completely wrong. By citing the one example of Bilvamaṅgala, you will elevate all these sādhakas on the path of rāgānuga to the level of anurāga – such a claim is not accepted by Śrī Rūpa Gosvāmī. By hearing such confusing beliefs of yours, one story comes to mind. Once, a servant arrived extremely quickly on foot from a very distant place. His master was surprised and could not believe the servant’s words. In response, the servant replied, “In that case, I think that while walking, I must have forgotten to cover a certain length of the road.” Brother sahajiyā! Is your traversing the path of bhakti similar to that? Everybody cannot ride in some hot-air balloon and skip over the prescribed path. The good fortune of reaching Laṅkā without the aid of a bridge does not happen to everyone.


Also in the following letters, appearing in the book ‘Prabhupāder Patravali’, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda clearly defines the qualification of rāgānuga bhakti:


ahate shri-namer kṛpa haya, sarvatobhave shri-namer nikata bahai prathana kariben / aṣta-kālīya-līlā  smaraṇa prabhrti anartha-bukta avasthar krtya nahe / kīrtana-mukhai sravana haya evam smaraṇer suyoga upasthita haya / sei kalai aṣta-kālīya-līlā-sevār anubhuti sambhāva / krtrim-vicare aṣta-kālīya smaraṇa karite nai /


We should constantly pray to the Holy Name for His mercy. One who is still in a contaminated state should not engage in smaraṇa of the daily cycle of the Lord’s pastimes (aṣta-kālīya-līlā). 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 aṣta-kālīya-līlā-smaraṇa on false premises.


shri nāma grahāna karite karite anartha apasarita haila shri nāmai rūpa, guṇa, u līlā  apna haite sphurti haibe cheshta kariya kritrim bhave rūpa, guṇa, u līlā  smaraṇa karite haibe na


There is no point in making a separate effort to artificially remember the intimate pastimes of the Lord. 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.


For your kind information…. From ‘Jaiva Dharma’, from ‘Mahāprabhu-śikṣā’, from ‘Bhajan Rahasya’, from ‘Śrī Harināma-cintāmaṇi’, from Bhakti Vinod Vani Vaibhāva, from different articles written by Śrīla Saccidananda Bhaktivinod Ṭhākura, from ‘Prākṛta’ rasa satta dushani’ by Śrīla Prabhupāda, from Śrī Upadeśāmṛta by Śrīla Prabhupāda, from ‘Upadeśāmṛta’ by Śrīla Rūpa Gosvāmī pad, from Śrī ‘Bhakti-rasāmṛta-sindhu’ by Rūpa Gosvāmī pad, from ‘Śrī Bṛhad-bhāgavatāmṛta’ by Śrīla Sanantan Gosvāmī [pad, from ‘Bhakti Sandarbha’ by Śrīla Jiva Gosvāmīpad, from ‘Śrī Caitanya-caritāmṛta’, from Śrī Caitanya Bhagavatam etc. etc. you can get all detailed information and guidance regarding this subject matter, which can help you to rectify your wrong conception absolutely.     

Oh sahajiyās please at least try to accept all the instruction given by Śrīman Mahāprabhu, instead of only quoting some favourable ślokas to support your nonsense activities or vichars like…..


sādhya-vastu’ ‘sādhana’ vinu keha nāhi pāya

kṛpā kari’ kaha, rāya, pābāra upāya                                       (Cc Madhya 8.197)

 

“The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained.”


Śrīla Jiva Gosvāmīpad has written in Krama Sandharba about the authentic gradual promotional procedure of rāgānuga bhajana in the following way—


prathamaṁ nāmnaḥ śravaṇaṁ antaḥ-karaṇa śuddhy -arthaṁ apeksyamśuddhecāntaḥkaraṇe rūpa – śravaṇena tad-udaya-yoyata bhāvatisamyag-udite ca rūpe guṇanam sphuraṇam sampadyatesampanne ca guṇānāṁ sphurane parikara-vaisistyena tad- vaiśiṣṭyaṁ  sampadyatetataśteṣu nāma- rūpa -guṇa-parikaresu samyak sphuritesulīlā nām sphuraṇam suṣṭhu bhāvati

(Krama-sandarbha commentary to Śrīmad-Bhāgavatam 7.5.18)


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 Kṛṣṇa’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 Kṛṣṇa’s activities will follow.


So we can see clearly that Śrīla Jiva Gosvāmī pad was never in favour of Sahajiyāism. None of our Gauḍīya guru-varga like all those six Gosvāmīs and their followers like Śrīla Narottam Ṭhākura Mahāshai, Śrīla Vishvanath Chokrabartypad, Śrīla Baladev Vidybhusan, Śrīla Saccidananda Bhaktivinod Ṭhākura, Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda or any of his genuine followers—they never approved any kind of Sahajiyāism. When somebody like to quote some verse from Śrī Caitanya-caritāmṛta to support their Sahajiyāism then surely, we cannot allow them to destroy the whole Gauḍīya devotional field. As for example the following verse from Śrī Caitanya-caritāmṛta can make a great confusion among those so-called devotees—


bāhya, antara, — ihāra dui ta’ sādhana

‘bāhye’ sādhaka-dehe kare śravaṇa-kīrtana

 

‘mane’ nija-siddha-deha kariyā bhāvana

rātri-dine kare vraje kṛṣṇera sevāna                                     (Cc Madhya 22.156-157)

 

“There are two processes by which one may execute this rāgānugā bhakti — external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours a day, all day and night.

Śrīla Rūpapad has written in Śrī Bhakti-rasāmṛta-sindhu that—


ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ                                         (Cc Madhya 17.136)

 

“‘Therefore material senses cannot appreciate Kṛṣṇa’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.’


Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda has quoted the following verses from Caitanya-caritāmṛta


dīkṣā-kāle bhakta kare ātma-samarpaṇa

sei-kāle kṛṣṇa tāre kare ātma-sama                                            (C.c. Antya 4.192)

 

“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.”


sei deha kare tāra cid-ānanda-maya

aprākṛta-dehe tāṅra caraṇa bhajaya                                          (C.c. Antya 4.193)

 

“When the devotee’s body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.”


Śrīla Saccidanada Bhaktivinod Ṭhākura has written clearly in Jaiva Dharma and Hāriṇam-cintāmaṇi about this ekadas bhāvas to get the exact indication of the siddha deha of any genuine rāgānuga devotee.


The Prabhupāda has written an article named ‘Bhāi Sahajiyā’ to prove your dangerous Sahajiyāism in the way of rasa-tattva and siddha-praṇālī (some excepts given below)—


Brother sahajiyāBeing greedy for vraja–bhāva, you have flagrantly displayed all of your innermost feelings externally – since everything has been displayed on the outside, nothing remains within you! You have made this body, which is simply food for dogs and jackals, into that of a transcendental daughter of a cowherd man. Nourishing puruṣa-bhāva (masculinity) within your heart, you have externally disguised yourself as a sakhī by wearing a nose-ring.


You have learned how to wear a sari and blouse tucked tightly around your body. Instead of wearing a transcendental garland of forest flowers, you decorate yourself with golden ornaments, searching for an amorous lover (nāgara). Pure Vaiṣṇavas can never understand your bhāva. It is even unknown to the intellect of those devotees who are antaraṅga-bhaktas, eternal associates of the Lord. I feel ashamed to say it, but from the way that you speak, all the natural symptoms of a female are displayed by your gross body. Internally there is only masculinity – externally, you dress as a woman. Is this the intrinsic nature of a rasika? Externally Mahāprabhu was male, yet internally He cultivated the mood and consciousness of a gopī-maidservant of Kṛṣṇa. And, brother sahajiyā, you have the mood of a man within and the body of a man, yet externally you dress as a gopī. Your behaviour is the exact opposite of what Mahāprabhu has instructed. The Lord said that gopī–bhāva is the inherent nature of the ātmā – you have understood that gopī–bhāva is the inherent nature of the body!......................................................................................................................................

 

……………………………………………………….The Lord is the Supreme Controller, the jīva is controlled. Therefore, the jīva’s conduct should be the exact opposite to that of the Lord. Is Kṛṣṇa made of material elements like you, that upon seeing you wearing the mundane dress of a sakhī, He will abandon that which is transcendental and earnestly desire to hold your hand? In which way will Kṛṣṇa become excited to perform vastra-haraṇa, the pastime of stealing the gopīs’s clothes, by stealing the woman’s clothes that cover your male body? If, by your good fortune, Kṛṣṇa ever did decide to steal your clothes, then your hypocrisy would soon be revealed! If one becomes a follower of Śrī Rūpa and performs aprākṛta-mānasa-sevā (transcendental service with a purified mind) within the heart, with a suitable perfected body that is fit to serve Kṛṣṇa in mānasa-sevā, then at the time of attaining vastu-siddhi [2], that hateful material body would collapse. O brother sahajiyā! Why do you consider this body, which is different to the ātmā, to be the self, dressing it in the garb of a sakhī? After understanding your intentions, we also are not attracted to you either!


Gaura Hari Hari Bol

Comentarios


About Us

Imagem do WhatsApp de 2024-01-17 à(s) 17.25_edited.png

Srila Bhaktisiddhanta Saraswati Gosvami Thakur Prabhupad told us –“If I seek The Path leading to that Absolute Truth, then I must ignore the countless voices of popular wisdom and listen only to that of the realized soul.”

Posts Archive

Never Miss Our Posts

Thanks for submitting!

paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

  • Instagram
  • Facebook
  • Youtube
  • Whatsapp
  • Telegram
  • Dribbble
  • TikTok

© 2024 by Echoes of Eternity

bottom of page