Bhaktivinod Dhara and Anti Bhaktivinod Side (Bimala Prasad & Lalit Prasad) - Part 5

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura said that— “To consider a non Vaiṣṇava to be a Vaiṣṇava constitutes a serious offence that creates bewilderment in the Vaiṣṇava society.” 

The greatest danger in our Gauḍīya Vaiṣṇava sampradāya at present is that most of us consider cancer cells as good cells, and good cells as cancer cells. It is only due to the lack of sampradāya niṣṭhā that all those absolute and pure siddhānta vichars are considered as cancerous disease, whereas all kinds of apa siddhānta can be accepted as the actual truth.

Śrīla Prabhupāda told that— “The disease of prakṛta-sahajiyāism is very widespread. In a form that devours everything, takes various shapes, and steals the mind, it wanders throughout the universe, increasing the covering of those jīvas captured by a seemingly natural tendency to reject Kṛṣṇa, and by severe offenses to Vaiṣṇavas, it causes further degradation of the bound jīvas and uprooting of their devotional creeper.”

Acharya Kesari Śrīla Bhakti Pragyan Kesava Gosvāmī Mahārāj has written that— “All of those (those prakṛta-sahajiyās) have been meticulously itemized and exposed by Śrīla Bhaktivinode Ṭhākura in the 19th century and after him Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda who like a lion fearlessly and determinedly challenged and intrepidly defeated these imposters wherever they raised their fallen heads. Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Śrīla Prabhupāda established 64 temples, one for each of the 64 limbs of devotional service. He initiated over 60,000 Vaiṣṇava devotees. Not only did he preach Gauḍīya Vaiṣṇavism but he preached sanatana dharma and glorified the authenticity of Vedanta. By śāstra verification he destroyed the illusory views of Māyāvadis (or prakṛta-sahajiyās etc.) with all its accompanying evils and vices. He did this to dispel the darkness of nescience and conclusively established that the Supreme Lord Kṛṣṇa is the basis of all creation the ultimate goal of all endeavors and devotional service to Him is the natural, constitutional position of every human being and the panacea of human existence.

Even to the spiritually pagan western countries where epicureanism is rampant and the ultimate goal of life is accumulation, Śrīla Prabhupāda sent his disciples to faithfully spread the Holy Name of Kṛṣṇa and the saṅkīrtana mission of Śrī Caitanya Māhaprabhu, who Himself omnisciently predicted 400 years ago as quoted below by Vrindavan das Ṭhākura in his Śrī Caitanya Bhāgavat below:

pṛthivīte āche yata nagarādi-grāma

sarvatra pracāra haibe mora nāma

In as many towns and cities as there are everywhere on this earth My Holy Name will be preached.

Śrīla Bhakti Pragyan Kesava Gosvāmī further said that— “Like a ghostly appari­tion which ceases to exist on a bright sunny day, the demonic also cease to exist when the light of knowledge of the Supreme Lord arises. Just as a vampire knows his power is dependent upon darkness, the demonic knowing that their power is deter­mined by the darkness of nescience like a survival instinct, they are al­ways careful to keep the living entities in the darkness of ignorance.”

Pure bhakti is absolutely rare 

Sadananda Svāmī used to say that— “The world is too small for me. I might find two or three people in a whole continent, who can understand what rasa is and who are able to appreciate a work of rasika as the Bhāgavatam or Śrī Caitanya-caritāmṛta. Here in India, there might be two or three persons? To me it is as for Angira Muni in Bhāgavatam VI. He came to Citraketu and wanted to offer him the highest gift there is – but found him longing for descendants. Everyone longs for something else, not for inner freedom. Everyone wants to remain slaves, just change clothes and chains, no one wants to cast them aside.”

He further said that— “Bhakti is difficult, the individual is completely alone with God and it is very, very difficult for one – even if he had a guru – to actually practise bhakti in the West, i.e. to sense what is cit behind the veil of the seemingly Indian appearance and covering (externally and linguistically). 99,9% of those who listen to you and read your books while they search will cool down after their first enthusiasm and go on searching somewhere else. People want to bring themselves, the concrete man himself, into bhakti – man, whose worthlessness they are unable to realize, because they don’t know and experience anything else than what they daily and since millions of lives before have known and experienced as their “I”. Even Māhaprabhu and His Own co-players came to a deadlock – when no one else was eligible to receive bhakti. Not to expect anything, not even physical and mental “shanti”, inner peace, in one’s heart of hearts, as God’s gift in return for our efforts – this is only for those few who are the noblest of the noble. [...] Haven’t I myself, before the war, given lectures, explained the śāstras? Thousands – and except a few, has anyone been able to make a 180° turn from self-centredness to God-centredness? And yet, those two or three are worth the effort. (8.11.59)

Sadananda Svāmī also wrote in an article named “Sampradāya” that – “What Prabhupāda [Bhaktisiddhānta Sarasvatī] pointed out, but could not change, was the fact that the official Caitanya movement actually has nothing to do with Caitanya, and that a true follower of Caitanya is something else than a sentimental, muddled, immoral person, and that a true adherent of Māhaprabhu should be able to profess himself as such without feeling ashamed of himself and fearing that he would be thrown into the same category as those who wrap the mantle of the learned, the bhakta and the cult around their own social, intellectual, spiritual, and moral inferiority, and as those who in the name of Māhaprabhu and His cult justify themselves while dealing with more or less shady business.

The whole Gauḍīya sampradāya is dāsyam of Śrī Rādhā in ānugatya of the nitya pārṣadāś, Her eternal companions in the form of Her female playmates and friends, companions and maid servants, excluding not only, all interest for the sevā of other forms of Kṛṣṇa, as Rāma, Dvārakā-Kṛṣṇa etc., but also the inner and personal interest for sevā in ānugatya of svayaṁ-rūpa Vrajendra-Nandana in the form of the Child, the Companion or the Lord, and even more, excluding the will to serve Kṛṣṇa as Kiśora-Kṛṣṇa directly and finally even the direct will to serve Śrī. To serve under the gopīs, to serve in the same spirit (bhāva), with the same purity as they do, with the exclusive wish to give joy to Kṛṣṇa, without even the slightest wish to experience any kind of joy of one’s own.

In the same way as Māhaprabhu’s nature as Rādhā and Kṛṣṇa is kept secret by Māhaprabhu and His pārṣadāś, is the deep, inner interest to the members of the sampradāya  for the inner, confidential sevā – which only the self [the ātmā] can participate in – a rigorously preserved secret, which only a few, two or more – and this also only rarely, who themselves, in full awareness take part in this sevā – can exchange well-preserved secretive thoughts about. To reveal this secret to others, who themselves are not awakened, and to those who themselves do not belong to the same level or group of ānugatya [subordinated service], is in itself inconceivable – and when this is spoken of or written about in public, this is an indication that the person in question lacks the most elementary conditions for God’s Mercy. Otherwise, the potency (shakti) of Mercy, which bestows wisdom and true knowledge, would have given the insight that these things are confidential and must remain confidential, just as Māhaprabhu carefully preserved the secret of His Own being as Rādhā and Kṛṣṇa, and viraha-bhāva – and when it was revealed, quickly and carefully concealed it again”.

Gaura Hari Hari Bol