No 13 – The excellent trick (program) of Mayadevi to try to prove a critical fall down case as a vanchana-moye lila

If you are always in illusion then delusion is a must, so what solution can be there for the pollution inside your heart
Was that a vanchana-moye lila of Ananta Vasudev Ji? Can you prove it?
Date—22.01.2025
From Śrīmad-Bhāgavatam we can find the following śloka which is just matching in this case—
evaṁ prakṛti-vaicitryād
bhidyante matayo nṛṇām
pāramparyeṇa keṣāñcit
pāṣaṇḍa-matayo ’pare (ŚB 11.14.8)
Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints.
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Guru said that— “So long as personal interest is not going to be disturbed till then kapat guru sevāk can show the great exhibition of guru-sevā. But as soon as it is hampered then and there their dirty naked svarūpa can get exposed. Then first of all non-cooperation with guru-Vaiṣṇava can start, after that competition can start with guru-Vaiṣṇava and finally open fighting with guru-Vaiṣṇava can take place.”
Those Māyāvadis they like to destroy the very existence of guru-tattva to establish kevalādvaita-vāda – which ultimately can lead them up to self-destruction just like the case of Ananta Vasudeva Ji and Sundarananda Ji. By avoiding and insulting Śrīla Prabhupāda – who was their previous guru their group wanted to destroy Śrī Gauḍīya Maṭh in the guise of Gauḍīya devotees – which is more and more offensive or dangerous than open enmity. From Śrī Caitanya-caritāmṛta we can find the following verse which is applicable here in this case—
veda nā māniyā bauddha haya ta’ nāstika
vedāśraya nāstikya-vāda bauddhake adhika (Cc Madhya 6.168)
“The Buddhists do not recognize the authority of the Vedas; therefore, they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.”
One can become alert very easily by watching one Buddhist to avoid him as pāṣaṇḍa, but those Māyāvadis who always keeping Vedas in front of them to enjoy our faith and support very easily to exploit us more and more dangerous way, because they are number one traitor to misguide us up to self-destruction. They have no faith in the eternal svarūpa of Śrī Bhagavan or guru-Vaiṣṇava. Similarly Ananta Vasudev Ji and his group started horrible conspiracy against Śrīla Prabhupāda and Śrī Gauḍīya Maṭh very easily in the guise of Gauḍīya Maṭh devotees so that no one can express any doubt in it. No one never could understand this kind of horrible conspiracy by watching their external dress or activities like publishing books and papers or by watching their external preaching process etc. Those foolish common public or so-called devotees they feel captivated by watching their sweet approach which is in real sense going to destroy their spiritual lives, no one can protect them until and unless they themselves become alert to arrest their conspiracy. They like to prove that under the guidance of The Prabhupāda they have done everything, but those following documents can provide you all with the fact that they are completely against The Prabhupāda. After Śrīla Prabhupāda gone all their previously motivated anti guru activities started in a very alarming rate to express their horrible activities under the heading of vanchana-moye lila (!). How long how far they can move around the world with this trade hike that this was a vanchana-moye līlā? Even if those traitors want to get the support of all those so-called ācāryas of different Gauḍīya society (?) – still it will be impossible for them to hide the leprosy disease that has developed inside their heart. Here below are given some photocopies of some anti Gauḍīya books written and published by the joint cooperation or joint venture of Ananta Vasudev Ji and Sundarananda Ji. How and why those books were published on behalf of Gauḍīya Mission? Those all activities in fact can be detected as anti Gauḍīya Mission activities in true sense very easily, even by a small boy of our Gauḍīya Maṭh. One by one name of those books and photo copies of those books (only the cover page and the title page) are given below for your kind information, where you cannot find even the smell of Śrīla Prabhupāda, but they demand that they have been following Śrīla Prabhupāda. How they can prove it? How and why? This is an international question on behalf of the whole Gauḍīya Vaiṣṇava society.












Now question is that—why Sundarananda Ji wanted to use the same title ‘Mahamahopadeshak’ (or the senior editor of Śrī Gauḍīya Patrika) which was given by his EX-guru Śrīla Prabhupāda whereas already he left his previous guru Śrīla Prabhupāda to lick the lotus feet of those sahajiyās. Due to lack of space we like to give you below one such example—
One book named ‘Śrī Śrī Nama Cintamani’ which was compiled by Kanu Priya Gosvāmī and was published by his group with a special description note of glorification (attached here with the book as a photocopy for your kind information) written by Sundarananda Ji. The photocopy of the cover page of the book together with the title page given below for your kind consideration—so that you can detect very easily what a big kapat bhāva was there inside their heart.



We have direct information from the younger son of Sundarananda Ji – Vinodananda Ji that almost every alternative day Ananta Vasudev Ji used to write one letter to Sundaranada Ji regarding the special strategy to be followed to destroy Śrīla Prabhupāda and Śrī Gauḍīya Maṭh. But for each and every letter that was the strict instruction or condition on his behalf that after reading the letter Sundarananda Ji must give it back to the messenger of the letter to bring it back to him again, so that no document can be found in future. Also Vinodananda Ji used to say that this was the usual instruction and advice of Vasudev Ji to him that— “You can also accept the same Guru which I have already accepted, because I have got very very good result.” This is the direct evidence received from the mouth of Vinodananda Ji by Śrīla Baba Mahārāj, because he had a very very good soft relationship with Baba Mahārāj. He was a retired railway officer, so he used to take Śrīla Baba Mahārāj to different pilgrimages like Kāśī (Vārāṇasī), Gāya, Allahabad (Triveni Sangam) etc. on Railway pass travel ticket as his helper, but in fact he never took any sevā from Śrīla Baba Mahārāj, rather he used to serve him all different way like helping him with some old books or papers in the way of his absolute vāṇī sevā, because it was known to him that Śrīla Baba Mahārāj is completely a niṣkiñcana personality, and ultimately he and his family members took decision to offer all the complete library of his father Sundarananda Ji to Śrīla Baba Mahārāj as a suitable candidate for this purpose who can find the best possible utilization of the rich library. Actually, that was kept safely at his guru pīṭha with full faith, but somehow the library gone to some other place, for which he lamented very much because this was the direct order of his Gurudeva (Paramahaṁsa Ācārya Varya Śrīla Bhakti Pramode Puri Gosvāmī Mahārāj) on him to make a very rich reference library at Śrī Dhāma Māyāpura inside Maṭh. But! Almost this is known to everybody in our Gauḍīya devotional field, because this is an open secret. Even the present ācārya of Gauḍīya Mission Śrī Sannyāsī Mahārāj came to meet with Baba at his broken bhajana kuṭir at Godrum with Madhu Mangal Prabhu to inquire about the fact.
Know it for sure that finally before living the body both Vasudeva Ji and Sundarananda Ji had to suffer a lot—which is called hellish feeling (naraka yantara na). All midnight Vasudeva used to run around Śrī Rādhā-kuṇḍa and Śyāma-kuṇḍa like a crazy man by shouting— “Oh! Prabhupāda I plead guilty (offender), I have committed heavy offence unto your Lotus Feet, please excuse me if you can.” (video interview of Śrīla Baba Mahārāj with the seniormost disciple Śrīla Avadhut Mahārāj of Śrīla Bhakti Vilas Tritha Mahārāj, who is known as Kunjada to all, can be given on demand). This is our only consolation that at least at last moment Vasudev Ji declared in front of his disciples openly that— “You look at me – my condition, I have done a great offence unto the Lotus Feet of Śrīla Prabhupāda”. (video documents can be supplied on demand)
Also, as per Vinodananda Ji his father Sundarananda almost gone mad or crazy at the last moment of his life. He had to suffer unbearable heavy head pain disease. He had the feeling like burning head due to the great offence done unto the Lotus Feet of Śrīla Prabhupāda and Śrī Gauḍīya Maṭh. Vinodananda Ji said that his father Sundarananda had a demand to pour countless gallons of cold water (buckets of cold water on his own head) continuously to cool down his burning head, but still no solution could be found. No amount of medicine was effective for him to cure the disease, even the application of very special Ayurvedic oil all where failure to give any result, because this is called a great inexcusable offence.
Now we are ready to submit the full and final account of the kapat (or false) vanchana moye līlā of Vasudeva Ji forever, so that no such horrible mission can never be launched by any mission or society in future to destroy the Gauḍīya devotional field. Really this is a great fantastic joking game which was never seen before, because here you can find vanchana or cheating even inside vanchana, I mean false vanchana or I mean this can be identified as critical fall down case. Now onwards you can safely follow us our clear comparative statements regarding what is called actual vanchana moye līlā and what is called critical fall down case. Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “Even like Ajamil, Saurabhi Muni, Pururaba etc. ultimately they got the way out of their fall down, because of their straightforward plain (clean) heart, I mean no duplicity or kapat bhāva was there inside their heart.” But for any kapat no solution can be found, because just like when your legs become stuck up in quicksand then your restlessness can create more and more problem for you. The same case we can see with Ananta Vasudev Ji and Sundarananda Ji. They two and their group (wicked mission) trying over and again to prove the most critical fall down case as vanchana moye. Actually Śrīla Baba Mahārāj had a very sweet relationship with many senior devotees or sannyasis and babajis of our Gauḍīya Vaiṣṇava sampradāya specially with those last remaining parshad members of Śrīla Prabhupāda and also with many paṇḍits like Kanai Lal Panchatirtha, Haridas Babaji Mahārāj etc., so naturally he could collect so many useful secret information regarding those unusual loopholes of those anti Gauḍīya Maṭh groups to defend or protect the divine dignity of our Sarasvat Gauḍīya Vaiṣṇava Sampradāya. We agree with you that Ananta Vasudev Ji was almost selected as the leader of Gauḍīya Mission, because of his extraordinary pratibhā (merit) and up to then the leprosy disease was not discovered openly or clearly. Later on when Śrīla Prabhupāda gone from this material world then naturally the question of an ācārya aroused, I mean whom to select the next ācārya? We should not forget what Śrīla Prabhupāda told— “An ācārya can never be selected or elected. An ācārya is a self-manifesting object.” So naturally he didn’t think it necessary to select an ācārya in his jīvan līlā, but still your group (mission) like to project some points on the basis of some assumptions so that the authority or supremacy of Ananta Vasudeva ji can be proved as an ācārya of Gauḍīya Mission. ‘Absolute Truth’ is not such a cheap thing about which you can pass any fanciful judgment only because he was enjoying majority. Remember that majority must be granted or seniority must be given priority etc. all are material judgements and nothing else. Those have got no value at all specially in the way of our hari-bhajan. Those have got no value at all. Very often Śrīla Prabhupāda used to say that— “Logical interpretation cannot stand into the way of that Absolute Truth.” Ok – if we agree at all that he was the fittest personality (as per all those superfluous messages collected and projected by your mission) for the post of ācārya of Gauḍīya Mission, then first of all one question can come that why Śrīla Prabhupāda did not think it necessary to give sannyāsa vrata to him in his lifetime, which could indicate us about his innermost desire or feeling to make him as the spokesman of Gauḍīya Mission at all! Whereas Śrīla Prabhupāda allowed sannyāsa vrata to many of his eternal parsadas like Śrīla Bhakti Pradip Tirtha Gosvāmī Mahārāj (who was his own brother as per his previous home relationship), Śrīla Bhakti Hridoya Bon Gosvāmī Mahārāj, Śrīla Bhakti Vivek Bharati Gosvāmī Mahārāj, Śrīla Bhakti Prakash Aranya Mahārāj, Śrīla Bhakti Svarup Parvat Mahārāj, Śrīla Bhakti Gaurava Vaikanas Gosvāmī Mahārāj, etc. etc. and also we can count the name of Śrīla Bhakti Vichar Yayavar Gosvāmī Mahārāj as the last sannyāsī of Śrīla Prabhupāda—who was not so much qualified according to our material estimation, also Śrīla Sagar Mahārāj was the best of all sannyāsīs of Śrīla Prabhupāda as per his own vichar, about whom he said that— “You are jīvan mukta purusha”, whereas externally he was not educated enough and not at all a good speaker, he had no proficiency or he had no capacity to attract people and he had no money collection capacity.
Śrīla Prabhupāda said that— “To get rid of history and allegory is called actual hari-bhajan.” But your group not at all ready to pay any attention to the divine instruction of Śrīla Prabhupāda, so then who-why can pay any attention to your flattering messages circulated by your Mission by the joint venture of those anti Gauḍīya Maṭh group?
Here below there are some comparative statements given about what is called vanchana-moye līlā, and what is called critical fall down—
1., Perhaps you all have heard about the vanchana-moye līlā of Bṛghu Muni, who wanted to establish the supremacy of Bhagavan Śrī Viṣṇu the Supreme Lord among Brahmā, Viṣṇu and Mahesh.
2., Perhaps you all have heard about the vanchana-moye līlā of Bhagavan Shankar—who is known as ‘vaiṣṇavanam yatha shyambhu’ to preach mayavad vichar by the instruction of the Supreme Lord.
3., Perhaps you all have heard about the vanchana-moye līlā of Jada Bharat Ji Mahārāj who wanted to prove himself as dumb and deaf or mad.
4., Perhaps you all have heard about the vanchana-moye līlā of Avadhut Paramahaṁsa (Dattatreya).
5., Perhaps you all have heard about the vanchana-moye līlā of Vāmana Dev Bhagavan.
6., Perhaps you all have heard about the vanchana-moye līlā of Śrī Ramachandra.
7., Perhaps you all have heard about the vanchana-moye līlā of Śrīmatī Rādhārāṇī.
8., Perhaps you all have heard about the vanchana-moye līlā of Māyādevī (Durgā-devī)—the illusionary energy of Bhagavan, who is always ready to cheat us.
9., Perhaps you all have heard about the vanchana-moye līlā of Śrīman Nityānanda Prabhu.
10., Perhaps you all have heard about the vanchana-moye līlā of Śrīman Gaurāṅga Mahāprabhu.
11., Perhaps you all have heard about the vanchana-moye līlā of Śrī Advaita Gosāi.
12., Perhaps you all have heard about the vanchana-moye līlā of Shata Kopa Divasuri.
13., Perhaps you all have heard about the vanchana-moye līlā of the Gurudeva (Śrī Goṣṭhī Purna) of Rāmānuja Ācārya.
14., Perhaps you all have heard about the vanchana-moye līlā of Śrī Ramachandra Kaviraj who was the disciple of Śrīnivas Ācārya.
15., Perhaps you all have heard about the vanchana-moye līlā of Śrīla Narottama Ṭhākura Mahāshaya or Śrīla Lokanath Gosvāmī, Śrīla Saccidananda Bhaktivinod Ṭhākura etc., they all manifested vanchana-moye līlā of showing themselves as inactive or useless.
16., We can remember the vanchana-moye līlā of Śrīla Gaura Kishore das Babaji Mahārāj or Vamsi das Babaji Mahārāj or Bhagavan das Babaji Mahārāj.
17., We can remember the vanchana-moye līlā expressed by The Prabhupāda time to time to cheat those cheaters.
This way Vasudev Ji or Sundarananda Ji or their followers are deprived forever by The Prabhupāda. All those incidents are very popular or famous, but no such single incident of vanchana-moye līlā can be found in śastra which your mission want to establish in front of us about Vasudeva Ji & Sundarananda Ji. In Śrī Caitanya-caritāmṛta Sanātane-śikṣā chapter Śrīman Mahāprabhu said that— “Yadu-vaṁśa – The destruction of Yadu dynasty (Yadu-vaṁśa) or the disappearance līlā of Bhagavan Śrī Kṛṣṇa (antar dhyan līlā of Bhagavan Śrī Kṛṣṇa) or the abduction of those Śrī Kṛṣṇa’s Mahishis (mahishi haran līlā) etc. all are maya moye – I mean vanchan moye līlā.
Now if you like to compare the false vanchana-moye līlā of Ananta Vasudeva Ji with Bilvamangal Ṭhākura then it is quite impossible for you to do so. The perfect answer given by Śrīla Prabhupāda below—
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 haya
tabe sei jīva sādhu-saṅga ye karaya
sādhu-saṅga haite haya sravaṇa-kīrtana
sādhana-bhaktye haya sarvānartha-nivartana
anartha-nivṛtti haile bhaktye niṣṭhā haya
niṣṭhā haite śravaṇādye ruci upajaya
ruci haite bhaktye haya āsakti pracura
āsakti haite citte janme kṛṣṇe prīty-aṅkura
sei bhāva gāḍha haile dhare prema-nāma
sei 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:
ei nava prīty-aṅkura yāṅra citte haya
prākṛta-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 praṇaya
rāga 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 tathā
prasādenāti-dhanyānāṁ bhāvo dvedhābhijāyate
ādyas 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 sahajiyā! To 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.
Now again if you like to compare the case of critical fall down of Ananta Vasudev Ji with Śrīman Nityānanda Prabhu – then it will be more and more dangerous because he is Ananta Deva Himself, not Ananta Vasudeva Ji a material Paṇḍita. Śrīman Nityānanda Balarāma—He has his eternal sannyāsa vrata of serving the Supreme Lord absolutely all the time nonstop way. His sannyāsa vrata was not at all disturbed when He was bound to enter into gṛhasta āśrama by the order of Śrīman Mahāprabhu—Who is His absolute worshipable object. Here is the evidence given from Śrī Caitanya-caritāmṛta Antya līlā 7/43-60—
‘svatantra’ kariyā vede ye kṛṣṇere kaya
hena kṛṣṇa pāra tumi karite vikraya
“You are able to sell Kṛṣṇa, who is proclaimed as fully independent in the Vedas.”
tomāra mahimā jānibāre śakti kāra
mūrtimanta tumi kṛṣṇa-rasa-avatāra
“Who has the power to know Your glories? You are the personification of the transcendental mellows of love for Kṛṣṇa.”
bāhya nāhi jāna tumi saṅkīrtana-sukhe
ahar-niśa kṛṣṇa-guṇa tomāra śrī-mukhe
“You have forgotten the external world and are engaged day and night in glorifying the qualities of Lord Kṛṣṇa.”
kṛṣṇacandra tomāra hṛdaye nirantara
tomāra vigraha kṛṣṇa-vilāsera ghara
“Kṛṣṇacandra always resides in Your heart. Thus, Your body is the abode of Kṛṣṇa’s pastimes.”
ataeva tomāre ye jane prīti kare
satya satya kṛṣṇa kabhu nā chāḍibe tāre”
“Therefore it is certainly true that Kṛṣṇa will never leave anyone who becomes attached to You.”
tabe kata-kṣaṇe nityānanda mahāśaya
balite lāgilā ati kariyā vinaya
“Thereafter Lord Nityānanda humbly spoke to the Lord as follows.”
"prabhu hai’ tumi ye āmāre kara’ stuti
e tomāra vātsalya bhaktera prati ati
“Although You are the Lord, You offer prayers to Me. This is proof of Your affection for Your devotees.”
pradakṣiṇa kara, kibā kara namaskāra
kibā māra, kibā rākha, ye icchā tomāra
“You may circumambulate Me, offer obeisances to Me, kill Me, or protect Me according to Your own will.”
kon vā vaktavya prabhu, āche tomā-sthāne
kibā nāhi dekha tumi divya-daraśane
“O Lord, what can I say to You? You see everything through Your transcendental eyes.”
mana-prāṇa sabāra īśvara prabhu, tumi
tumi ye karāha, sei-rūpa kari āmi
“You are the Lord and life of all beings. I do whatever You make Me do.”
āpanei more tumi daṇḍa dharāilā
āpanei ghucāiyā e-rūpa karilā
“You induced Me to accept a daṇḍa, and then You Yourself made Me reject it.”
tāḍa, khāḍu, vetra, vaṁśī, śiṅgā, chānda-daḍi
ihā dharilāṅa āmi muni-dharma chāḍi’
“I gave up the duties of a mendicant and accepted bracelets, anklets, a stick, a flute, a buffalo horn, and a rope.”
ācāryādi tomāra yateka priya-gaṇa
sabārei dilā tapa-bhakti-ācaraṇa
“You have taught the principles of austerity and devotional service to Advaita Ācārya and other dear associates.”
muni-dharma chāḍāiyā ye kaile āmāre
vyavahāri-jane se sakale hāsya kare
“Yet You induced Me to give up the duties of a mendicant and made Me an object of laughter for the common people.”
tomāra nartaka āmi, nācāo ye-rūpe
sei-rūpa nāci āmi tomāra kautuke
“I am only a dancer in Your hands; I dance for Your pleasure as You wish.”
nigraha ki anugraha—tumi se pramāṇa
vṛkṣa-dvāre kara tumi tomāra se nāma”
“You alone can bestow mercy or neglect. The proof is that You have induced even trees to chant Your name.”
prabhu bale,—“tomāra ye deha alaṅkāra
nava-vidhā bhakti bai kichu nahe āra
“The Lord replied, ‘The ornaments on Your body are nothing but the nine processes of devotional service.’”
śravaṇa-kīrtana-smaraṇādi namaskāra
ei se tomāra sarva-kāla alaṅkāra
“Your body is eternally decorated with ornaments like hearing, chanting, remembering, and offering obeisances.”
From Śrīmad Bhagavat Gita we can find the following comment of Bhagavan Śrī Kṛṣṇa about eternal sannyāsa vrata—
jñeyaḥ sa nitya-sannyāsī
yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahā-bāho
sukhaṁ bandhāt pramucyate (Bg. 5.3)
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
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