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Bhaktivinod Dhara and Anti Bhaktivinod Side (Bimala Prasad & Lalit Prasad) - Part 6


By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja


27.01.2025


The heart touching conclusion on the topics of the subject matter  


 

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda  said that— “To arrest the current perverted tide of this fanatic world is the seemingly unpleasant duty of Śrī Gauḍīya Math.”


Śrīla Saccidannada Bhaktivinod has written in his ‘Śaraṇāgati kīrtana’ the following two verses—


(1)

sarvasva tomāra, caraṇe saḿpiyā,

poḍechi tomāra ghare

tumi to’ ṭhākur, tomāra kukur,

boliyā jānaho more


Now that I have surrendered all I possess, I fall prostrate before Your gate of the house. You are the Supreme Lord. Kindly consider me Your pet dog.


(2)

bāńdhiyā nikaṭe,  āmāre pālibe,

rohibo tomāra dwāre

pratīpa-janere, āsite nā dibo,

rākhibo gaḍera pāre


Chain me nearby and maintain me as You will. I shall remain at the doorstep and allow no enemies to enter Your house. I will keep them at the bounds of the moat surrounding Your home.


First of all, for the auspicious beginning and conclusion we like to glorify all guru-Vaiṣṇavas in the following way—


haiyāchena haibena prabhura jata dāsa

sabāra caraṇa vandoń dante kari’ ghāsa


Holding a straw between my teeth, I submit at the feet of all the servants of Mahāprabhu that were or will be.


To watch everything whatever it is in positive or favourable way is called vaikuṇṭha-darśana. So, under the guidance of those paramahaṁsa-guru Vaiṣṇavas we also like to rectify our vision accordingly. Actually, as per vaiṣṇava-darśana we should have guru-darśana everywhere even in negative situations, also in which we are put into at present, so according to that, we should not have any laghu-darśana or an insulting mood for anything or anybody. So directly or indirectly we should have guru-darśana for anything or anybody, then what to speak about Ananta Vasudev Ji or Sundarananda Ji or Lalit Prasad Ji or Śrīla Svami Mahārāja etc. because indirectly they have given us a great lesson to rectify ourselves, so anyway they all are our śikṣā-gurus. From Śrīmad-Bhāgavatam, Mahā-Purāṇa, we know the following śloka to understand the advaya-jñāna-tattva absolute way to solve all problem whatever critical it maybe—


yatra yena yato yasya yasmai yad yad yathā yadā

syād idaṁ bhagavān sākṣāt pradhāna-puruṣeśvaraḥ (ŚB 10.85.4)


For the Supreme Lord we can use all the case endings as per grammatical rules, I mean who, why, when, what, how, where from, etc. etc., because He Himself (Bhagavan Śrī Kṛṣṇa Govinda) is the original reason of everything be it material or aprākṛta.


Also, from Śrīmad-Bhāgavatam we know the following śloka which is the absolute evidence of advaya-jñāna-tattva


vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam

brahmeti paramātmeti bhagavān iti śabdyate           (ŚB 1.2.11)


Those who are tattva-vidas who know the Absolute Truth call this nondual substance as Brahman, paramātmā or Bhagavān.


Unnecessarily, we are going to invite countless problems in our life by identifying ourselves as completely isolated objects from the Supreme Lord, who is the source of everything. So naturally the dual conception is going to put us in the ocean of misery or illusion. From Śrī Brahma-saṁhitā  5th chapter we know the first śloka


īśvaraḥ paramaḥ Kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. (Śrī Brahma-saṁhitā 5.1)


Kṛṣṇa, who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.


evaṁ prakṛti-vaicitryād

bhidyante matayo nṛṇām

pāramparyeṇa keṣāñcit

pāṣaṇḍa-matayo ’pare                                                     (ŚB 11.14.8)

 

Thus, due to massive diversity of the nature of the human beings, they all differ from each other regarding there theistic philosophical conclusion in their life, which all are flowing down, either through the traditional line, or through disciplic succession to spread pāṣaṇḍa mata (heartless demoniac conclusion), whereas some others are following the exact successive paramparā line of divya-jñāna intact way.   

 

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Guru said that— “Bonded soul can reserve the right of fall down anytime”, and also he used to say that— “guru-Vaiṣṇava Bhagavan can reserve the right of not being exposed to our sense organs.” So, this was his very special advice to us not to find any fault with others, rather he told us that— “This is my advice to you all to detect your own faults to rectify yourself in the way of hari-bhajan.” So really, we are extremely sorry to write that way (heavily) to dismantle the ignorance of those foolish rude followers of Ananta Vasudeva Ji or Lalit Prasad Ji, because unnecessarily they wanted to create horrible agitation in the field of Gauḍīya-bhajan by supplying all misinformation to us by the help of their repeated miss preaching procedure. To save them all from the awful situation which can lead them up to self-destruction due to their dangerous offensive activities we are bound to reply that way. Believe us or not – in fact even we could not expect in dream that kind of challenging mood on their part to establish all those distorted vichars as absolute siddhānta vichars. How who or why can tolerate this kind of nonsense?


Be careful, that surely, this can never be our target at all, to insult Ananta Vasudev Ji or Sundarananda Ji or Lalit Prasad Ji or to Śrīla Svami Mahārāja or anybody else, but the situation created by them or their group was responsible for that. Even in the beginning we suggested them to withdraw all those false information from internet as pre-notice. But even they didn’t think it necessary to pay any attention to our heart craving request, so we are bound to take a drastic step to falsify their dirty programs.


From the book ‘Śrī Hari-nāma Cintāmaṇi’ compiled and edited by Śrīla Saccidananda Bhaktiviond Ṭhākura we can find the following warning given by Śrīman Mahāprabhu Śrī Kṛṣṇa Caitanya Deva to Namacharya Śrīla Haridāsa Ṭhākura—


Lord Caitanya said, “Listen, Haridāsa, in the future people with evil minds will degrade these intimate pastimes (of the Supreme Lord or the devotional mood shown by the Supreme Lord itself), but those who are real devotees will understand the supreme teaching that you have given. Taking shelter of this knowledge and taking shelter of the name, they will chant the name and worship Kṛṣṇa, far away from the materialists. The jīva will attain faith in bhakti through past accumulated sukrti (devotional activity). It is hard for all jīvas to obtain bhakti. Lead them on a direct path home. I have come to preach the yuga-dharma of the holy name. You are helping Me accomplish this activity by describing the full truth about the Holy Name. Whoever attains the full nectar of the touchstone of the Holy Name, worshiping Kṛṣṇa in spontaneous emotion, has attained full success and full bliss. A worthless rascal, weeping, I hold that person’s feet and beg that he distributes the bliss and let me drink forever just one particle of the nectarean rasa.”


We repeatedly like to express our deep concern for that, because there was no alternative way open to us except giving straightforward answer to them to counterbalance the vulnerable situation created by them only for the protection and preservation of the absolute dignity of Sarasvat Gauḍīya-Vaiṣṇava sampradāya. That was a prior need (or very urgent) to protect our future generation. Only for the absolute satisfaction of the Supreme Lord Śrī Kṛṣṇa Caitanya Deva, we are bound to do so. We beg for pardon if you are feeling pain for that. Please take it easy, so that such mood of retaliation (revenge) can never develop inside your heart to destroy the whole Sarasvat Gauḍīya sampradāik bhajan system with a feeling of enmity. Just like two lawyers having deep friendship with each other—when they appear in the court in front of the court judge to represent their respective client, then they are bound to fight with each other to win the case, but still after that their friendship surely not going to break down, similarly we never like to develop any bitter relationship with any one or any group. So, this is our absolute vāṇī sevā mood, and nothing else, so naturally we are bound to reply that way on behalf of the Supreme Divinity who is the personified form of that Absolute Truth named Śrī Kṛṣṇa or Śrī Kṛṣṇa Caitanya Deva.


Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “Do not try to discover the nature of truth by the experience of your imagination. Do not endeavor to attain the truth through experience of the world. Do not manufacture truth in order to satisfy your erring inclinations, or hastily accept anything for the reason that it satisfies such inclinations. Do not regard as truth anything that has been “build up” or has the support of a majority of people like yourself, nor as untruth anything that is rejected by the overwhelming majority.  According to the scriptures there will be found hardly one in a crore of human beings – who really worships the truth (from heart). What is proclaimed by the united voices of all the people of this world as truth may turn out to be false. Therefore, cease to confront the truth in a challenging mood. The truth is not brought into existence by such arrogance. One has to approach the truth in the spirit of absolute submission…”

 

Very often Śrīla Prabhupāda used to say that— “Logical interpretation cannot stand in the way of that Absolute Truth. If I seek the path leading towards the ultimate good, then I must ignore the countless voices of popular wisdom, and listen only to that of the realized soul.”    

       

From Śrīmad-Bhāgavatam 10/22/35 śloka we can realise the ultimate advice of Bhagavan Śrī Kṛṣṇa The Supreme Lord that—


etāvaj janma-sāphalyaṁ dehinām iha dehiṣu

prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā          (ŚB 10.22.35)


It is the duty of every living being to perform welfare activities for the benefit of others with life, wealth, intelligence and speech, which can be treated as the success of their life, I mean to see the whole creation in relation to the Supreme Lord Jagannath can help us to develop that kind of absolute aprākṛta mood.

Also, from Īśopaniṣad No.7 śloka we know the following siddhānta vichar


yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ

tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ                   (Īśopaniṣad 7)


One who always watching all living entities as spiritual sparks similar to herself in quality the same with the Lord, becomes a true knower of the Absolute Truth. Then what can be the reason of illusion or anxiety for herself or for others?


This Īśopaniṣad śloka can prove that— “Those who are completely established in tattva-vijñāna, I mean well established in attma tattva (I mean those who are devoid of diversified maya moye darśana or those who are beyond ‘me’ and ‘mine’ selfish dirty darśana), I mean free of jealousy mood or false ego and thereby developing fearless heart, naturally become free of selfishness, surely always they are busy in searching the absolute benefit of all those living being. Those sādhus are always busy watching the whole creation in relation to the Supreme Lord Śrī Kṛṣṇa or Śrī Kṛṣṇa Caitanya Deva, so naturally there cannot be any smell of jīva-hiṁsā (animosity or hostility) in their lives. As a result, we can find them as the absolute friends of all jīvas irrespective of their cast-creed-country or colour, but for others it is quite impossible, because they can never go beyond the limit of their selfish ends, so naturally jīva-hiṁsā is a must in their lives. Malicious mood can never help us to do hari-bhajan at all. Śrīla Rūpa Gosvāmīpad has written in his Upadeśāmṛta 1st śloka          


vāco vegaṁ manasaḥ krodha-vegaṁ jihvā-vegam udaropastha-vegam

etān vegān yo viṣaheta dhīraḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt


A great paramahaṁsa Vaiṣṇava can keep all his sense organs and mind under control hundredth percent, so naturally he can give lesson to the whole world by the help of his absolute idealism to make them disciples (I mean can chastise the whole world)


From Śrī Caitanya-caritāmṛta Madhya 22/62 No. śloka which is quoted from Skanda Purāṇa we know the absolute comment by Śrī Narad Ji Mahārāj


ete na hy adbhutā vyādha tavāhiṁsādayo guṇāḥ

hari-bhaktau pravṛttā ye na te syuḥ para-tāpinaḥ          (Cc Madhya 22/62)


“‘O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those who are engaged in the Lord’s devotional service are never inclined to give pain to others out of envious mood.’


From Śrīmad Bhagavad-gītā 10/8 No. śloka we know the comment of the Supreme Lord Śrī Kṛṣṇa—


ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ budhā bhāva-samanvitāḥ                 (Bg. 10.8)


I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.


From Śrī Caitanya-caritāmṛta Antya 4/176 śloka we can realise the exact svarūpa of advaya-jñāna-tattva to avoid enmity with any creature—


‘dvaite’ bhadrābhadra-jñāna, saba — ‘manodharma’

‘ei bhāla, ei manda’, — ei saba ‘bhrama’                                     (Cc Antya 4.176)


“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying ‘This is good’ and ‘This is bad’ – all useless.


The commentary on this sloka in Śrī Caitanya-caritāmṛta by The Prabhupāda can be found below—


In advaya-jñāna-tattva the eternal truth Brajendranandan Śrī Kṛṣṇa is exposed naturally. Due to dual conceptional attention jīva’s decision to find out personal mangal or amangal all are the magic spell of mano-dharma (mental speculation) – like making or breaking (saṅkalpa or vikalpa) under the influence of Mayadevi. Due to forgetting own svarūpa or Kṛṣṇa –  jīva’s enjoying mood can lead the  jīva up to the misconception of good or bad being under the conception of  akṣaja-jñāna (under the influence of material knowledge or experience).   


Also, from Śrīmad-Bhāgavatam 11 canto/28/4 śloka we can see the same vichar—


kiṁ bhadraṁ kim abhadraṁ vā dvaitasyāvastunaḥ kiyat

vācoditaṁ tad anṛtaṁ manasā dhyātam eva ca                         (ŚB 11.28.4)


That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be calculated?


The commentary on this sloka in Śrī Caitanya-caritāmṛta by Śrīla Saccidananda Bhaktivinod Ṭhākura can be found below—


(Advaya-jñāna when devoid of Kṛṣṇa’s existence everywhere as omnipresent can only misguide up to illusion or Maya) – Due to lack of real conception of duality, all what can be expressed by speech or mind or through meditation – all are false; so, what conception can stand regarding good or bad in reality? I mean it seems that apparently as per material conception of good or bad difference are there, but within the conception of advaya-jñāna-tattva such false conception cannot stand in reality.   


Also, from Śrīmad Bhagavad-gītā  5/18 śloka we know the actual meaning of paṇḍita 


vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ                        (Bg. 5.18)


The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].


The wise look with equality on all – whether it be a Brahmin endowed with learning and humility, a cow, an elephant or a candal too.

 

For your kind information we like to project the following fact that—After Śrīla Saccidananda Bhaktiviond Ṭhākura has gone from this material planet, both Śrīla Bimala Prasad and Lalita Prasad started working jointly in the way of the propagation of Śrī Caitanya-vāṇī under the strict guidance of Śrīla Bhaktivinod Ṭhākura, but later on Śrīla Bimala Prasad could realize easily that Lalita Prasad ji always like to follow sahajiyāism, so naturally Śrīla Prabhupāda (Bimala Prasad) was bound to leave him forever like the case of Acharya Kesari Śrīla Vinod Prabhu (latter on who was known as Śrīla Bhakti Pragyan Kesava Gosvāmī Mahārāja) who left his own brother forever when he discovered his sahajiyāism under the guidance of Ananta Vasudeva Ji.  

 

Gaura Hari Hari Bol

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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.”

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