Editorial Pen of the book "No Enmity, Only Solution – Part 2"

Editorial Pen of the book

"No Enmity, only Solution – Part 2"

(Our pure devotional life stands firmly on the backbone of Bhakti siddhanta vāṇī, but when this backbone is broken, devotion turns into a paralyzed condition)

Date: 27.12.2025

By Sampradāya-saṁrakṣaka Śrī Śyām Dās Baba Mahārāj

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda used to say that— “Do not feel discouraged by watching that the majority of the population in this world are not inclined to accept the unalloyed bhakti-siddhānta-vāṇī upadeśa, and never give up your personal bhajana effort and never forsake śravaṇa and kīrtana of Kṛṣṇa-kathā, which is all in all in our life. Remaining humbler than a blade of grass and more tolerant than a tree, always get engaged in Hari-kīrtana.”

Most of the people at present can discover many kinds of manipulations or contradictory issues and unusual compromising efforts, etc., which all have entered into our devotional field by the conspiracy of those “modern ācāryas,” by now it is not hidden at all. Also, because those people have their own respective deep-rooted self-deception tendency, they refuse to acknowledge the Absolute Truth even after witnessing the dirty naked truth in front of them.

Instead of confessing the Absolute Truth, they like to hide everything behind the screen of their very cheap sentimental issues, like some prejudicial conception or some specific ‘ism’ or party color, to show their loyalty only unto the lotus feet of Māyā Devī and nothing else.

To save all those honest and sincere seekers of that Absolute Truth, we are going to represent this complementary book of the first one — named “No Enmity, Only Solutions.” Our honest intention behind this complementary book is only to provide more and more facts and figures regarding all those sensitive issues already discussed in the main book, but in a more analytical way to break your biasness. We hope that all those readers who are standing on a neutral platform can find all the solutions to all those sensitive issues very clearly, without any doubts and suspicions left inside your heart.

In the history of human beings, this has been the general tendency of the general mass that most of them are always filled with material charisma and conviction power; they always like to introduce new pathways in the name of pure bhakti. In the history of the devotional field, we can see many such examples. Sometimes we can see that the entire nation can follow a social reformer, and the general mass can claim to stick to that personality wholeheartedly by avoiding the absolute ancient path shown by our previous mahājanas.

From Mahābhārata we know the following śloka, also quoted by Srila Krsnadas Kaviraj:

tarko ’pratiṣṭhaḥ śrutayo vibhinnā

nāsāv ṛṣir yasya mataṁ na bhinnam

dharmasya tattvaṁ nihitaṁ guhāyāṁ

mahājano yena gataḥ sa panthāḥ               (C.c. Madhya 17.186)

Śrī Kṛṣṇa Caitanya Mahāprabhu said that, ‘Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The secret truth of religious principles is hidden in the heart of a niṣkapaṭa self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path our previous Mahājanas advocated.’

Especially when any mission or society is expanding throughout the world, then the temptation to modify the original teachings received from our previous mahājanas can be seen. Only for the purpose of their expanding tendency, they are misled to collect huge amounts of lābha-pūjā-pratiṣṭhā. But one thing is for sure—that “Quality and quantity can never persist together.”

Most of the people are not aware of the fact that they are following just blindly some distorted and corrupted beliefs or traditions passed through many generations. Half-truth is more dangerous than a complete lie. It is a fact that if the majority of the population speaks a lie, then that lie can become accepted one day as so-called truth. But even more shocking than that is when any society, community, or group accepts that so-called truth as absolute, which finally leads to a whole culture based on falsity and nothing else. And perhaps even more shocking than that is when that culture is passed on to the next generations—then this will ultimately end up in a so-called tradition based on all kinds of untruth.

Śrīla Bhakti Siddhānta Sarasvatī Gosvami Ṭhākura Prabhupāda wanted to give us warning again and again about that self-cheating propensity, which is the greatest enemy in our devotional life. When anyone becomes interested in maintaining his blindness unnecessarily, then we have nothing to do, because when a man is sleeping with kapaṭa-bhāva, then he cannot be helped to get up.

From Upaniṣad we know the following śloka to help understand this blind situation—

uttiṣṭhata jāgrata prāpya varān nibodhata |

kṣurasya dhārā niśitā duratyayā

durgaṁ pathas tat kavayo vadanti ||

“Arise! Awake! Having approached the great realised souls—why not ready to accept the awaited boons to get inspiration to know the Absolute Truth (why lying like a dead body)? The path of the Absolute is like a sharp razor’s edge—very difficult to cross, saying those wise sādhus.”

Śrīla Bhakti Rakṣak Śrīdhara Dev Gosvāmī has written in one article that was printed in Sajjana Toṣaṇī or The Harmonist 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 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.”

A sincere aspirant of the Absolute Truth—therefore must reject such self-cheating propensities by the help of śuddha-guru-vaiṣṇavas. He must have the courage and strength to accept the Absolute Truth in intact way, without fear or without any biasness towards any specific sentimental issue and without any tendency to go for compromise with any negative party. Only then that original Bhaktivinoda-dhārā can illuminate our heart.

Even the position of Prakāśānanda Sarasvatī, the famous Māyāvādī guru of more than ten thousand disciples, was far better than those present so-called ācāryas, because at least he was ready to confess all the mistakes done by his previous ācārya—Ādi Śaṅkarācārya—in front of Śrīman Mahāprabhu, who wanted to dismantle the deep ignorance developed inside the heart of Prakāśānanda Sarasvatī by pointing out all those viśuddha-siddhānta-vicāras from Vedānta-sūtra.

In the Caitanya-caritāmṛta it is written—

māyāvāde karilā yata doṣera ākhyāna

sabe ei jāni’ ācāryera kalpita vyākhyāna                 CC Madhya 25.88

"Prakāśānanda Sarasvatī said, 'We can understand the faults You have pointed out in the Māyāvāda philosophy. All the explanations given by Śaṅkarācārya are imaginary.'"

sūtrera karilā tumi mukhyārtha-vivaraṇa

tāhā śuni’ sabāra haila camatkāra mana                CC Madhya 25.89

“My dear Lord, whatever direct meaning You have given when explaining the Brahma-sūtra is certainly very wonderful to all of us."

Prakāśānanda Sarasvatī had the courage to confess the Absolute Truth. Whatever mentally concocted vicāra were presented by Ādi Śaṅkarācārya, all were rejected by Śrīman Mahāprabhu in a very polite way by giving absolute answers one by one. But those so-called devotees at present are interested to come down to such a level to ignore śuddha-bhakti-siddhānta-vicāra—that we cannot imagine even in a dream.

The principle of truthfulness is already nicely illustrated in the ancient history relating to Jāvala Satyakāma and Gautama Muni—which can be found in the Upaniṣads.

Jāvala Satyakāma one day approached Gautama Muni with a desire to learn Veda-śikṣā from him with a craving request, but as per the rule laid down in śāstra, Gautama Muni first of all wanted to know the gotra (I mean which ṛṣi lineage) in which Satyakāma had taken birth to confirm his brāhmaṇa birth. Then Satyakāma asked his mother about this, because he never saw his father in his whole life. On being asked, the mother replied— “Oh my son! I have no information about this—I mean I cannot say clearly who is your father.”

Then ultimately Satyakāma said the same to Gautama Muni openly, without any hesitation, exactly what he had heard from his mother. Everybody who was present there in the open class of Gautama Muni started laughing on hearing such an unusual fact. Then immediately Gautama Muni started shouting to stop their laughing, because he was highly satisfied by hearing such an unexpected straightforward answer from Jāvala Satyakāma.

Gautama Muni instantly invited him to take admission in his class without any doubt or hesitation and declared the following fact that— “Except a brāhmaṇa, no one can speak like you; surely you are born in a brāhmaṇa family—no doubt in it.” He further quoted the following śloka from śāstra—

ārjavaṃ brāhmaṇe sākśāt śūdro'nārjava-lakśaṇaḥ।

gautamastu-iti vijñāya satyakamam-upānayat ॥

(Madhva-bhāṣya of Chāndogya Upaniṣat on this topic—reference śloka taken from Sāma-Saṁhitā.

"Anyway in brāhmaṇas straightforwardness can be seen while in those śudras, complicacy can be found. Haridrumat Gautama Muni, by considering this scriptural vicāra, gave upanayana-saṁskāra to Jābālā Satyakāma."

A real Brāhmaṇa always has the symptom of truthfulness, whereas in a śūdra falsity prevails inside the heart. Such is the standard of satya (truth); then what to speak more about that Absolute Truth which is beyond human comprehension. If I fail to accept the apparent truth, if I have no courage even to face apparent truth or general truth, then how can I be the worshiper of that Absolute Truth? By the influence of Māyā, the whole world is running just towards the opposite direction of that Absolute Truth. What can we do for that? At least we can try our best to project all about that Absolute Truth without any duplicity.

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda used to say that— “Most people of the world, forgetful of their own home under the spell of the enchantress, are running headlong in the opposite direction. In this performance, again their intoxication, eagerness, concentration, and firm determination are so intense that they have indeed very little opportunity to think about home. But the voice of the Gauḍīya Maṭha, the flying red-tinted banner of the Gauḍīya Maṭha, arresting the ears and eyes of all persons, is ever proclaiming:

“Kṛṣṇa” bolo, saṅge calo, ei-mātra bhikṣā cāi”

“Utter the Holy Name of Kṛṣṇa and come along with us—this alone is the only alms we beg.”

“To err is human” — the proverb goes, because the human body naturally has four kinds of defects like bhrama, pramāda, vipralipsā, karaṇāpāṭava. Out of all these four kinds of defects, vipralipsā is the topmost in our life. This is called self-cheating propensity or tendency. Śrīla Prabhupāda, in his jīvana-līlā, always wanted to put caution before us to save us from such self-destruction procedure, which is the greatest enemy in our devotional life. In fact, truthfulness can be declared as the root cause of the starting of our devotional life.

Śrīla Sadānanda Svāmī used to say that— “It seems that the most important aspect of a religious life is forgotten – and on the whole this happens in the practical structuring of every religion. First – unless this is not already the case – one has to become a completely open, straightforward, honest human being, without mental crookedness or deceitfulness; be totally frank. This inner sincerity is what allows the essence, the authentic in a religion to grow and develop, and as long as this inner sincerity is there, we have ‘classic’ religion. A complete acceptance of oneself — be it as a righteous, orderly citizen, a criminal or a saint – with all consequences – is the sole prerequisite for a man to be able to lead a life as himself and then really be able to devote his life to God.”

But what is the present condition of our devotional field? Even this kind of basic humanity and truthfulness is not there. Śrīla Bhakti Vedānta Vāmana Gosvāmī used to say with a very painful heart that— “To tell the truth, seeing the present state [of the world] I do not have the desire to go anywhere anymore. Man’s heart is extremely polluted. No one is accustomed to seeing the good in others. Hatred, violence, envy, blasphemy, flattery, and hopes of profit, worship, and prestige have turned the life of the people upside down. There is at present a dearth of love, affection, and goodness amidst mankind. Self-absorption and bravado have gained solid establishment in every field. If there is no patience, tolerance, and simplicity among mankind, then what is sādhana-bhajana for? Seeing all of this, I have personally become very reserved. I am just trying to go forward with what little humanity I have. After a great deal, by the blessings of Guru and Vaiṣṇavas, I have become human. Therefore, I do not wish to waste time with inimical people. Hence, my sole aspiration is to lead a solitary life. I am accustomed to leading a solitary existence even in the midst of many people.” (Patrāmṛta, Letter 48)