No 3 – The thunderbolt launched to crush down the anti Gaudiya Math Mission and their baseless allegations against The Prabhupada and Sri Gaudiya Math

In search of the Absolute Truth which is only available in Śrī Gauḍīya Maṭh

(No 3 – The thunderbolt launched to crush down the anti Gauḍīya Maṭh Mission and their baseless allegations against The Prabhupāda and Śrī Gauḍīya Maṭh)

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja

The scientific procedure of bhagavat-guru-parampara was shown by The Prabhupāda

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “There are two procedures in the way of approaching the Absolute Truth, one is ascending procedure and the other is descending procedure. By personal effort, I mean by challenging mood we can try our best to know the Absolute Truth, but we can never come out successful. Actually, by the way of submission the Absolute Truth can reveal Himself in front of us automatically. All different authentic scriptural evidences are given below for your kind information.

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ                                         (Śvetāśvatara Upaniṣad 6.23)

Unto the lotus feet of Sad Guru who have implicit faith and also the same unto the Lotus Feet of the Supreme Lord, only such an inclined person (exalted personality) in front of whom all the imports of the Vedic knowledge automatically revealed.

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām                         (Kaṭha Upaniṣad 1.2.23)

The Absolute tattva is not obtained by expert explanations, by vast intelligence, nor even by much hearing. That is obtained only by one whom He Himself accepts. To such a person He manifests His own form (svarūpa).

yataḥ vācaḥ aprāpya manasā saha nivartante| brahmaṇaḥ ānandaṁ vidvān kutaścana na bibheti| etaṁ ha vāva na tapati-ahaṁ kiṁ pāpam akaravam iti| saḥ yaḥ evaṁ vidvān ete ubhe ātmānaṁ spṛṇute| yaḥ evam veda eṣaḥ ātmānaṁ spṛṇute| iti upaniṣad|

                                                                                       (Upaniṣads/7/2/9/1)

The Bliss of the Eternal from which words turn back without attaining and mind also returneth baffled, who knoweth the Bliss of the Eternal? He feareth not for aught in this world or elsewhere. Verily to him cometh not remorse and her torment saying “Why have I left undone the good and why have I done that which was evil?” For he who knoweth the Eternal, knoweth these that they are alike his Spirit; yea, he knoweth both evil and good for what they are and delivereth Spirit, who knoweth the Eternal. And this is Upaniṣad, the secret of the Veda. Together may He protect us, together may He possess us, together may we make unto us strength and virility. May our reading be full of light and power. May we never hate. OM Peace! Peace! Peace! Hari OM!

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ                                              (ŚB 10.2.32)

Someone may say that aside from devotees, who always seek shelter at the Lord’s Lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said: O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your Lotus feet.

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo ’jita jito ’py asi tais tri-lokyām                                        (ŚB 10.14.3)

Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

śravaṇāyāpi bahubhiryo na labhyaḥ śṛṇvanto'pi bahavo yaṃ na vidyuḥ

āścaryo vaktā kuśalo'sya labdhāścaryo jñātā kuśalānuśiṣṭaḥ || 7 |

About that absolute attma tattva most of us can not have the chance to hear, or even after hearing about that, this cannot become an object of our realization; because such attma tattva vit advisor is very very rare and also such a personality is very very rare who is completely established in this tattva with full realization. Because such lucky personality is almost rare who after getting advice from an exalted attma tattva vit ācārya can be in a position to realize this tattva in true sense. 

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam                                                               (ŚB 11.3.21)

Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.

evaṁ gurūpāsanayaika-bhaktyā

vidyā-kuṭhāreṇa śitena dhīraḥ

vivṛścya jīvāśayam apramattaḥ

sampadya cātmānam atha tyajāstram                                         (ŚB 11.12.24)

With steady intelligence you should develop unalloyed devotional service by careful worship of the spiritual master, and with the sharpened ax of transcendental knowledge you should cut off the subtle material covering of the soul. Upon realizing the Supreme Personality of Godhead, you should then give up that ax of analytic knowledge.

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ                                                                    (Bg. 4.34)

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

ācāryaṁ māṁ vijānīyān

navamanyeta karhicit

na martya-buddhyāsūyeta

sarva-deva-mayo guruḥ                                                                (ŚB 11.17.27)

One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.

Śrīla Prabhupāda said that we are accepting Jagad Guru and Mahānta Guru. In the way of accepting only Jagad Guru – different kind of anarthas can arise. If we like to accept one Jagad Guru to follow him and if we think it is unnecessary to accept one Mahānta Guru in our life then how far how much we can come out successful – there is a great doubt in it. Only the successive order of paramparā of Mahānta Guru can help us to meet with the intact message (The absolute message) of Bhagavan through those messengers known as Jagad Guru ācāryas. Just like the flow of Gaṅgā emanating from Himalaya Gomukh flowing through some specific tracks to come up to Śrī Navadvīpa-dhāma within our reach, so even if we are long away from Himalaya Gomukh, still can touch the pure flow of Gaṅgā or can take bath in it, similarly Mahānta Guru can help us to get in touch with the same absolute śuddha-bhakti dhara which came out from the Lotus mouth of Śrī Bhagavan Himself intact way on the strength of his bhajan power or śuddha-bhakti acharan, because otherwise it would not have been possible for us to get the absolute message of the Supreme Lord just like reaching Gomukha is impossible for all to touch Śrī Gaṅgā Mātā.

Really it would not have been possible for us all to reach the original source of Gaṅgā (Go-mukha) at Himalayan Hill to touch the pure flow of Gaṅgā or if the main stream of Gaṅgā would have broken or divided into pieces from the main track to collect some dirty drain water then we would have been in great trouble. Similarly, the flawless flow of mantra-guru-paramparā can help us to get the intact absolute message of Bhagavan, but such possibility can only come to us through bhāgavat-guru-paramparā and not always through mantra-guru-paramparā , because up to now in this whole creation this has been testified. Breakage of mantra-guru-paramparā can develop some gapping, so in that case we must take the divine help of bhāgavat-guru-paramparā to reconnect the broken lineage which is more and more practical for us. Countless such examples can be found, that is why Śrīla Prabhupāda wanted to show us the unique and excellent divine harmony between mantra- guru-paramparā and bhāgavat-guru-paramparā which is really beyond human comprehension. We must have a look into the absolute and scientific procedure of guru-paramparā lineage picture given down by The Prabhupāda—

(1)

kṛṣṇa hoite catur-mukha, hoy kṛṣṇa-sevonmukha,

brahmā hoite nāradera mati

nārada hoite vyāsa, madhwa kohe vyāsa-dāsa,

pūrṇaprajña padmanābha gati

In the beginning of creation, the science of devotional service was received by the four-headed Brahmā from the Supreme Lord Śrī Kṛṣṇa. Devarṣi Nārada's understanding of this divine science was obtained from Brahmā. The great sage Kṛṣṇa-dvaipāyana Vyāsa, who was empowered to compile the Vedic literatures, became a disciple of Devarṣi Nārada. Śrīpada Madhvācārya, the founder of the śuddhādvaita school of Vedanta philosophy, who visited Vyāsadeva at Badarik-āśrama in the thirteenth century to learn from him Vedanta philosophy, calls himself a servant of Kṛṣṇa-dvaipāyana Vyāsa. Pūrṇaprajña tīrtha [Madhva] is the guru and sole refuge of Padmanābha tīrtha.

(2)

nṛhari mādhava-baḿśe, akṣobhya paramahaḿse,

śiṣya boli' ańgīkāra kore

akṣobhyera śiṣya jaya-tīrtha nāme paricaya,

tāra dāsye jñānasindhu tore

The two other principal disciples of Madhva are Nrhari tīrtha and Madhava tīrtha. Madhava tīrtha accepted the great paramahaṁsa Aksobhya tīrtha as a disciple. The principal disciple of Aksobhya tīrtha was known as Jayatīrtha. Jayatīrtha’s service was for his disciple Jñānasindhu.

(3)

tāhā hoite dayānidhi, tāra dāsa vidyānidhi,

rājendra hoilo tāhā ha'te

tāhāra kińkora jaya-dharma nāme paricaya,

paramparā jāno bhālo mate

Dayanidhi received the science of devotional service from Jñānasindhu, and the servant of Dayanidhi was Vidyanidhi [Vidyadhiraja tīrtha]. Rajendra tīrtha became a disciple of Vidyadhiraja tīrtha. Rajendra tīrtha's servant was known as Jayadharma or Vijayadhvaja tīrtha. In this way you should properly understand this disciplic succession.

(4)

jayadharma-dāsye khyāti, śrī puruṣottama-jati,

tā ha'te brahmaṇya-tīrtha sūri

vyāsatīrtha tāra dāsa, lakṣmīpati vyāsa-dāsa,

tāhā ha'te mādhavendra purī

The great sannyāsi Śrī Purusottama tīrtha received his knowledge in the service of his guru, Vijayadhvaja tīrtha [Jayadharma]. The principal disciple of Purusottama tīrtha was Subrahmanya tīrtha. His servant was the great Vyāsatīrtha [Vyāsa Raya]. Vyāsatīrtha’s servant was Laksmipati tīrtha, whose disciple was Mādhavendra Purī Gosvāmī.

(5)

mādhavendra purī-bara, śiṣya-bara śrī-īśwara,

nityānanda, śrī-adwaita vibhu

īśwara-purīke dhanya, korilen śrī-caitanya,

jagad-guru gaura mahāprabhu

The chief disciple of Mādhavendra Purī was Īśvara Purī, and two of his other disciples were the renowned incarnations of Godhead Śrī Nityānanda and Advaita Ācārya. Śrī Caitanya Mahāprabhu, the spiritual preceptor of all the worlds made Īśvara Purī greatly fortunate by accepting him as His spiritual master.

(6)

mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya,

rūpānuga janera jīvana

viśwambhara priyańkara, śrī-swarūpa dāmodara,

śrī-goswāmī rūpa-sanātana

Mahāprabhu Śrī Caitanya is non-different from Śrī Śrī Rādhā and Kṛṣṇa and is the very life of those Vaiṣṇavas who follow Śrī Rūpa Gosvāmī. Śrī Svarūpa Damodara Gosvāmī, Rūpa Gosvāmī, and Sanātana Gosvāmī were the givers of great happiness to Visvambhara [Śrī Caitanya].

(7)

rūpa-priya mahājana, jīva, raghunātha hana,

tāra priya kavi kṛṣṇadāsa

kṛṣṇadāsa-priya-bara, narottama sevā-para,

jāra pada viśwanātha-āśa

The great souls Jiva Gosvāmī and Raghunātha dāsa Gosvāmī became very dear to Rūpa Gosvāmī. Jiva Gosvāmī was a disciple of Rūpa Gosvāmī, and Raghunātha dāsa Gosvāmī, a disciple of Advaita Ācārya's disciple Yadunandana Ācārya, was accepted by Rūpa and Sanātana as their third brother. Raghunātha dāsa Gosvāmī's beloved student was Kṛṣṇadasa Kaviraja Gosvāmī. Kṛṣṇadasa Kaviraja was an intimate friend of Lokanātha Gosvāmī. They lived together in Vrndavana and always discussed the topics of Kṛṣṇa with one another. Lokanātha Gosvāmī, a disciple of Gadādhara Paṇḍita, had only one disciple, whose name was Narottama dāsa. Narottama dāsa was always engaged in the service of his guru, and he also engaged himself in the service of his guru's intimate friend. Thus, he became very dear to Kṛṣṇadasa Kaviraja Gosvāmī. To serve the feet of Narottama dāsa Ṭhākura was the only desire of Visvanatha Cakravarti Ṭhākura, who was the fourth ācārya in disciplic succession from Narottama dāsa.

(8)

viśwanātha-bhakta-sātha, baladeva jagannātha,

tāra priya śrī-bhaktivinoda

mahā-bhāgavata-bara, śrī-gaurakiśora-bara,

hari-bhajanete jā'ra moda

Visvanatha Cakravarti Ṭhākura was the śikṣā-guru [instructing spiritual master] of Baladeva Vidyabhusana, to whom he taught the precepts of Śrīmad-Bhāgavatam. Jagannatha Dāsa Babaji was a very prominent ācārya after Śrī Baladeva Vidyabhusana and was the beloved śikṣā-guru of Śrī Bhaktivinoda Ṭhākura. Bhaktivinoda Ṭhākura's intimate friend and associate was the eminent maha-bhāgavata Śrī Gaurakisora Dāsa Babaji, whose sole joy was found in hari-bhajana.

(9)

īhārā paramahaḿsa, gaurāńgera nija-baḿśa

tādera caraṇe mama gati

āmi sebā-udāsīna, nāmete tridaṇḍī dīna

śrī-bhaktisiddhānta saraswatī

These treat saintly Vaiṣṇavas are all paramahaṁsas, or devotees of the highest order, and they are all part of Lord Gaurāṅga's own spiritual family. Their holy feet are my refuge. I have no real interest in devotional services and I am a poor and lowly tridaṇḍa-sannyāsi named Śrī Bhakti Siddhānta Sarasvatī.

Here the most spectacular point is that The Prabhupāda wanted to show the absolute Harmony between mantra-guru-paramparā and bhāgavat-guru-paramparā.

The scientific utility of guru-paramparā lying with the fact that through flawless guru-paramparā we can get the exact absolute teaching of the Supreme Lord without any changes. But if there is any breakage in the link of guru-paramparā flow—then there is no possibility of divya jñāna prapti (to get divya jñāna), so naturally that kind of dīkṣā cannot give us any perfect result. According to mantra-guru-paramparā-system such breakage of link is quite natural by the causeless mercy of Maya Devi, but if we can follow bhāgavat-guru-paramparā – then very easily the breakage of mantra-guru-paramparā can be linked through the bridge connection of bhāgavat-guru-paramparā, because ultimately the power of bhāgavat-dharma tattva vijñāna transformation is the most vital point either way, be it mantra-guru-paramparā or bhāgavat-guru-paramparā. The main purpose is to get the transformation of bhāgavat-dharma tattva vijñāna with direct realisation of sevā feeling, I mean the practical feeling of bhāgavat tattva-sevā, that is why Bhagavan Śrī Kṛṣṇa has said in Gītā 4/34 śloka that—

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ                                                     (Bg. 4.34)

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Also, from Śrīmad Bhāgavatam 11/3/21 śloka where Śrī Kṛṣṇa has said to Uddhava Ji Mahārāja that—

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam                                       (ŚB 11.3.21)

Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.

Actually ‘bhakti’ means adhokṣaja sevā anubhūti (the direct feeling of the sevā of that adhokṣaja vastu). From Śrīmad-Bhāgavatam tenth canto, the following śloka spoken by Bhagavan Śrī Kṛṣṇa Himself that—

mayi bhaktir hi bhūtānām

amṛtatvāya kalpate

diṣṭyā yad āsīn mat-sneho

bhavatīnāṁ mad-āpanaḥ                                               (ŚB 10.82.44)

Rendering devotional service to Me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward Me, by which you have obtained Me.

anugrahāya bhaktānāṁ

mānuṣaṁ deham āsthitaḥ

bhajate tādṛśīḥ krīḍa

yāḥ śrutvā tat-paro bhavet                                               (ŚB 10.33.36)

When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.

Śrīla Parīkṣit Mahārāja accepted Śrīla Śukadeva Gosvāmī in the line of bhāgavat-tattva vijñāna-guru-paramparā, not as mantra-guru-paramparā. He himself was bound to express his absolute gratitude unto the lotus feet of paramahaṁsa bhāgavat-tattva-vijñāna Gurudeva—Śrīla Śukadeva  Gosvāmī in the following way—

siddho ’smy anugṛhīto ’smi

bhavatā karuṇātmanā

śrāvito yac ca me sākṣād

anādi-nidhano hariḥ                                                      (ŚB 12.6.2)

Mahārāja Parīkṣit said: I have now achieved the purpose of my life, because a great and merciful soul like you has shown such kindness to me. You have personally spoken to me this narration of the Supreme Personality of Godhead, Hari, who is without beginning or end.

This prayer by Śrīla Parīkṣit Mahārāja unto the Lotus feet of his paramahaṁsa mahabhāgavat guru Śrīla Śukadeva Gosvāmī is the direct evidence of his direct realisation power of bhāgavat tattva-vijñāna – which is absolutely impossible to get through contaminated mantra-guru-paramparā line.

Śrīla Visvanath Cakrabartyvat has written the following commentary on the śloka—

I have been successful (siddha), because the Lord, whom I directly saw in the womb and after birth, has been heard about from you, and I have heard him speak also.

The following is an excerpt from the book ‘Śrī Guru and His Grace’ by the Guardian of Devotion, Śrīla Śrīdhara Deva Gosvāmī, supporting the above statements on accepting the essence and not simply the form:

The very gist of the guru-paramparā, the disciplic succession, is śikṣā, the spiritual teaching, and wherever it is to be traced, there is guru. One who has the transcendental eye, the divine eye, will recognize the guru wherever he appears. One who possesses knowledge of absolute divine love in purity, he is guru. Otherwise, the guru-paramparā is only a body paramparā: a succession of bodies. Then the caste brāhmaṇas, the caste Gosvāmīs, will continue with their trade, because body after body, they are getting the mantra. But their mantra is dead. We are after a living mantra, and wherever we can trace the living tendency for a higher type of devotional service, we shall find that there is our guru. One who has that sort of vision awakened will be able to recognize the guru wherever he may appear. (‘Śrī Guru and His Grace’, p. 22)

Those sahajiyās they cannot realize this most basic point of hari-bhajan. The main current transformation power station maybe ok, but still due to power cut if I am completely isolated from the electricity line connection, then surely some internal disruption must be there. The same the case of useless mantra-guru-paramparā.

Gauḍīya Goṣṭhī 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 must be 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.

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 (mahānta-guru-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 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 mean 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).

ŚB 11.12.3-6

sat-saṅgena hi daiteyā

yātudhānā mṛgāḥ khagāḥ

gandharvāpsaraso nāgāḥ

siddhāś cāraṇa-guhyakāḥ

vidyādharā manuṣyeṣu

vaiśyāḥ śūdrāḥ striyo ’ntya-jāḥ

rajas-tamaḥ-prakṛtayas

tasmiṁs tasmin yuge yuge

bahavo mat-padaṁ prāptās

tvāṣṭra-kāyādhavādayaḥ

vṛṣaparvā balir bāṇo

mayaś cātha vibhīṣaṇaḥ

sugrīvo hanumān ṛkṣo

gajo gṛdhro vaṇikpathaḥ

vyādhaḥ kubjā vraje gopyo

yajña-patnyas tathāpare

In every Yuga many living entities entangled in the modes of passion and ignorance gained the association of My devotees. Thus, such living entities as the Daityas, Rākṣasas, birds, beasts, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas, Guhyakas and Vidyādharas, as well as such lower-class human beings as the vaiśyas, śūdras, women and others, were able to achieve My supreme abode. Vṛtrāsura, Prahlāda Mahārāja and others like them also achieved My abode by association with My devotees, as did personalities such as Vṛṣaparvā, Bali Mahārāja, Bāṇāsura, Maya, Vibhīṣaṇa, Sugrīva, Hanumān, Jāmbavān, Gajendra, Jaṭāyu, Tulādhāra, Dharma-vyādha, Kubjā, the gopīs in Vṛndāvana and the wives of the brāhmaṇas who were performing sacrifice.

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.

Gaura Hari Hari Bol