No 5 – 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 5 – 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 reason for why those sahajiyās are always feeling burning irritation in the name of The Prabhupāda and Śrī Gauḍīya Maṭh

janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi        

(ŚB 1.1.1)

Let us meditate unto the Lotus Feet of that Absolute tattva, who is the Absolute Truth—The primeval cause of all causes (be it prakṛta or aprakṛta), by whom all creation-maintenance and destruction taking place. Who is directly and indirectly conscious of all manifestations simultaneously at a time—wherever whatever happening, and who is the Supreme authority of everything (I mean He need not depend upon anybody or anything), He is absolutely independent because there is no other cause beyond Him. It is He only who first imparted the aprakṛta jñāna  (all the knowledge of relationship about Who is He, about How is He and His līlā etc.) into the heart of Brahmājī who is the original living being in this creation. Even those great sages and those demigods are put into a bewildering condition by His illusionary potency like assuming water in fire, or assuming land in water (like the mirage in the desert developed due to hot sunlight where someone can be in confusion that water can be found within certain distance, but this is nothing but one kind of fallacy created by the hot sunlight or teja because the adjacent air near the sand ground become hot and then the light air going up and the dense cool water from up coming down towards the ground surface sand. In this way naturally one kind of illusion can be visible which is not at all true). Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal (all temporary – not eternally present). We therefore meditate unto the Lotus Feet of the Supreme Lord who is eternally present in the transcendental abode, in this way we can become free forever from the illusory representations of the material world. Let us all meditate upon Him, for He is the Absolute Truth.

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “This is our absolute duty to point out the Absolute Truth in front of all without any suppression of fact and without any hesitation. Maybe we cannot enjoy any popularity for that reason, but surely the Supreme Lord will be satisfied with us.” He further said that—

"Śrī Gauḍīya Maṭh cannot have and actually does not have anything in common with those, who duplicitously join Gauḍīya Maṭh with a motive to misuse Divine Knowledge for the service of their own selfish ends. Feigned dīkṣā and obtainment of Divine Knowledge are never one and the same. Śrī Caitanya and His sincere devotees are eternally present in Śrī Gauḍīya Maṭh. All those owlish persons who are incapable of seeing the light are called māyāvādīs, karmmīs and wayward nondevotees."

 —from the letter by Śrīla Prabhupād Bhaktisiddhānta Sarasvatī October 20, 1928

“For your kind information we are going to quote some portions from the small book— “What Gauḍīya Maṭh is doing?”, which was originally published by ‘Visva Vaishnava Raj saba’ in the year 1930.

The truth (satya) is propagated in a two-fold way, viz. —positively, or by the method of direct support, and negatively, or by the method of opposition. The truth cannot be made generally known by the positive method alone. Propaganda by the method of opposition more than the presentation of the positive aspect brings about more brilliantly in this world the appearance and glorification of the truth. In the Satya-yuga, Hiraṇyakaśipu more than Prahlād, by the adoption of the method of negative propaganda, proclaimed greatly the glory of Nṛsiṁha-deva. In the Tretā-yuga, Rāvaṇa more than Hanumāna proclaimed the greatness of Śrī Rāmacandra to the world. In Dvāpara, Kaṁsa, Jarāsandha, Śiśupāla and the rest as antagonists proclaimed the greatness of Śrī Kṛṣṇa more than the Pāṇḍava, Jādava and other devotees. In the Kali-yuga,—Jagāi, Mādhāi, Cānd Kājī, Prakāśānanda Sarasvatī, the professor of Māyāvāda, Rāmacandra Khān, the hater of Viṣṇu and Vaiṣṇavas, Rāmacandra Purī, and in after times, the various hypocrite sects, more than the Bhaktas of Gaur, have proclaimed the greatness of Gaur and Nityānanda to the world by adopting the hostile method. The truth is in all ages propagated in this way by the positive and negative methods. The true message of the Śrī Gauḍīya Maṭh has spread and is spreading in the world in this manner. It may be asked— 'What does the Gauḍīya Maṭh do? Is the Gauḍīya Maṭh merely another association like the thousands of sects that are to be found in this world?

Or, is the Gauḍīya Maṭh one among the other welfare societies of the world? Or, is the Gauḍīya Maṭh one of the many mischievous organizations that carry on their activities in this world? What work does the Gauḍīya Maṭh do for the benefit of the world? Is the Gauḍīya Maṭh affectionate like a mother, a protector like a father, or a helper like a brother? What good does the Gauḍīya Maṭh do to the world, what well-being of society does it desire, what very inconsiderable service does it render to mankind that the world, the civilized world, or the whole of mankind, should listen to its message?'

Many such questions may arise in our minds. There is no want of harmony between the Gauḍīya Maṭh and the whole world,—the only disharmony is caused by one little word. The Gauḍīya Maṭh says that the whole world is in unison with itself and, in one word, the duty of all jīvas consists in the exclusive service of the Adhokṣaja, the Transcendent. The majority of the people of this world says that the service of the akṣaja, i.e. the phenomenal, is the duty of every one of the jīvas. Even when this is not actually said in so many words, in practice it is this that is always done. The Gauḍīya Maṭh says that which is the object of our activities (sādhya) should itself be the only means (sādhan) for the attainment of the object. In the opinion of the majority of the world sādhya and sādhan are different from one another. The Gauḍīya Maṭh says that words like 'unity' , 'universal love, ' etc., so long as one continues to be under the influence of the physical and mental dharmma, are mere sounds like such words as ākāś kusum (ærial flower) etc. Harmony is possible only when one has obtained a firm footing in the dharmma (function) of the soul.

"The work that is not done for the sake of dharmma, the dharmma that is not performed for the purpose of virāg (renunciation), the vairāgya (renunciation) that is not practised for the service of Viṣṇu, the person who practises such work, dharmma, or vairāgya is dead in life. The naimittik (conditional) kāmya-karmmas (fruitive works) are the cause of saṁsāra-bandhan (the bondage of the world), or yoni-bhramaṇa (birth-journeys); but those very works if they are done for God have the power to destroy ungodliness. The bhagavajjñān (Divine knowledge) associated with bhakti (devotion), denoted by śravan, kīrttan, etc. (listening to, singing etc.) is assuredly the chaste fruit of works that are performed in this world for pleasing God."

It is this that is the subject of the propaganda of the Śrī Gauḍīya Maṭh.

The Śrī Gauḍīya Maṭh by its practice proclaims that by the gratification of the senses of jīva, instead of the gratification of the senses of God, no good can accrue either to oneself or to others. By invocation of mukti (salvation) in deprecation of the pleasures of the senses of the jīva, God is not served. There are many hypocrite sects who counterfeit bhakti (devotion) by assuming the paraphernalia of the false devotee but are not aware that bhakti is an impulse of the soul. Of these, some for the purpose of filling their bellies, some for fame, some again by simulating for some other purpose, practise deception on men. The Gauḍīya Maṭh says — in the name of dharmma it is not proper to practise trade. Not using Hari to serve our own pleasures, our duty is only to serve 'Śrī Hari'.

The Gauḍīya Maṭh says that imitating the devotee of Hari or putting on the dress of Nārad as in a theatrical performance is far from walking after the devotee of Hari or following Nārad. The delightful tune, time, cadence alone do not constitute the hari-kīrttan of the Gauḍīya Maṭh; those are found even in the performances of the gramophone or harlots. Cetanatā, 'consciousness' is necessary, the fiery life is necessary, simultaneous practice and preaching is necessary. The Gauḍīya Maṭh says that he who does not possess a pure character is not fit even to be styled man not to speak of being regarded as religious (dharmmik). The Gaudīya Maṭh keeps at a distance from the five Kali-sthānas (abodes of quarrel). The Kali-sthānas according to the opinion of the Bhāgavata are the following—(1) dissipating games such as cards, dice etc.; trade or the profession of a trader in the name of dharmma; (2) indulgence in luxuries such as betel, tobacco, wines etc.; (3) improper association with women or unusual addiction to one's own wife; (4) animal slaughter; not to proclaim the truth to people but to deceive them by lies; not to preach hari-kathā 'the word of God' to jīva; in lieu of hari-kathā to give other kinds of advice; (5) by cheating people or by accepting money that is earned by their labour from the people in general, to apply such wealth to the maintenance of wife and children, or increasing the scope of one's own enjoyments; not to employ everything—the body, mind and speech of the jīva—life, wealth and intellect—in the service of Śrī Viṣṇu Who is the proprietor of all things and the Lord of all wealth.”

In front of Śrī Gauḍīya Maṭh and Prabhupāda those sahajiyās-māyāvādis-karmis-or wayward non-devotees they can discover themselves naked, so how and why they can feel burning irritation or reaction in the name of Śrī Gauḍīya Maṭh and Śrīla Prabhupāda—this question is absurd (because this is very clear like water). In the name of bhagavad bhajan or rūpanūga bhajan their naked picture was exposed by Śrī Gauḍīya Maṭh and Prabhupāda.

Someday Śrīla Prabhupāda was explaining Upadeśāmṛta (by Śrīla Rūpa Gosvamipad) at the bank of Śrī Rādhā-kuṇḍa (Śrī Kuñja-bihārī Maṭh) to help us understand the absolute meaning of rāgānuga bhajan or rūpanūga bhajan by avoiding sahajiyism very loudly. Some so called Gauḍīya devotees from Gauḍīya Maṭh started running to hear the topics of characterlessness in the name of rūpanūga bhajan from a so called famous sahajiyā sādhu, then Śrīla Prabhupāda started shouting— “Don’t go there, don’t go there—just you can get lost in the ocean of Māyā, I know that you all are feeling trouble to hear this kind of Absolute Truth, but be sure your absolute maṅgala is hidden inside this kind of absolute hari-kathā. Don’t go to those sahajiyās.” At that moment those sahajiyās came in group to fight with Śrīla Prabhupāda to prove him a sahajiyā. They started shouting at Śrīla Prabhupāda— “You are sahajiyā, why you are speaking that we are sahajiyā?” Then Śrīla Prabhupāda with full patiency started giving answer to them that— “Well! Right you are, actually we are aprakṛta sahajiyā because all the sahaj or natural properties of rāgānuga bhajan or rūpanūga bhajan are being followed by us, so naturally we are sahajiyā, but you all are prakṛta sahajiyā (material sahajiyā) because you all like to represent the distorted form of the original rāgānuga bhajan or rūpanūga bhajan. “

During the conversation, while referring to pseudo Gauḍīya Vaiṣṇavas, Śrīla Prabhupāda used the term prakṛta-sahajiyā. Upon hearing this term, Śrī Rabindranath Tagore said, “I have never come across this term in my life; I have not seen this term anywhere in the dictionary.”

Śrīla Prabhupāda explained, “The word sahajiyā is a highly sacred term. It refers to those truly pure devotees of Śrī Kṛṣṇa whose hearts are filled with a spontaneous, unconditional love and affection for Him that does not depend on the statements of scriptures that glorify Him as Bhagavān. Examples of such exalted, eternally perfect devotees are the residents of Vraja, like Śrī Nanda, Śrī Yaśodā, Śrī Rādhārāṇī and others. Nowadays, many unqualified conditioned souls try to imitate the moods of these great, liberated personalities by deceitfully imposing such moods on their own character. Therefore, I use this word prakṛta-sahajiyā to refer to such persons, because nowadays, the prostitution of words, or the gross misrepresentation or concoction of the true meaning of words, to support one’s vested interests has become common practice. These days, the vast majority of people are incapable of understanding the actual imports of words, and so perversions of terminology often remain unchecked.”

The underlying message in this account is that the words of Śrīla Prabhupāda did not belong to this material world, but rather to the transcendental world. He often used terms that were unknown even to the most famous and admirable scholars of society.

That is why those sahajiyās always feeling some burning irritation in the name of Śrī Gauḍīya Maṭh and Prabhupāda.

Gaura Hari Hari Bol