No 6 – 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 6 – The thunderbolt launched to crush down the anti Gauḍīya Maṭh Mission and their baseless allegations against The Prabhupāda and Śrī Gauḍīya Maṭh)

The full and final settlement of all those doubts

  

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja

From Śrī Caitanya Caritāmṛta we know the following important verse—

brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja             

(Madhya 19.151)

“In course of travelling through the 14 worlds (brahmānda), some rare (most fortunate) lucky jīva, by chance can get the opportunity to receive bhakti-latā-bīja (slight trace of sevā-anubhuti by watching Guru-Vaiṣṇava) by the causeless mercy of Śrī Guru-Kṛṣṇa.

Also from Māhābhārata we know the following absolute vichar that—

tarko ‘pratiṣṭhaḥ śrutayo vibhinnā

nāsāv ṛṣir yasya mataṁ na bhinnam

dharmasya tattvaṁ nihitaṁ guhāyāṁ

mahājano yena gataḥ sa panthāḥ                        

(Vana-parva (313.117).

Logical interpretation cannot stand in the way of that Absolute Truth. Those srutis, smrtis, etc. going to represent The Absolute Truth in such a way that—it seems to be confusing for common people. One such rsi cannot be found, whose opinion cannot differ from the others. The absolutely secret tattva of Bhāgavata-Dharma is hidden secretly out of the reach of all. Only we will have to pay full attention to the way shown by our previous mahājanas.

Now the most vital question in front of us is that—who can detect or realize a real or genuine sadhu and how, I mean what is the procedure to be followed!

From Śvetāśvara Upaniṣada 6.23 we can get the divine advice or the absolute solution—

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ                                                 

Only he who is having parā-bhakti (absolute bhakti) unto the Lotus feet of the Supreme Lord and the same unto the Lotus feet of Śrī Guru-pādapadma inside his heart, the secret inner meaning of śāstra āstra can get revealed by the advice of Sat-Guru (Vaiṣṇava).

Also from Kaṭha Upaniṣada 1.2.23 we can see the following evidence in favour of that—

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām                                     

This Paramāttma-tattva can never get revealed by countless logical interpretations, or by huge amount of intellect or erudite scholarship or by hearing countless speeches. When a jīvatmās expressing serving mood unto the lotus feet of Bhagavan, in front of him (jīvatmā) He can reveal His own self-manifesting secret svarūpa.

So the final conclusion is already confirmed by The Prabhupada that— “Logical interpretation cannot stand in the way of that Absolute truth.” He further said that— “In a world (or in this world) which is full of duplicity, only duplicitous persons are honoured. Genuine sādhus who do not lead the masses along the wrong path, are not respected in this world. In modern times simply getting cheated by those who are misguiding the masses throughout a pretentious form or spiritual discourses, has somehow immerged as a religion of the age (Yuga Dharma). And because the true sādhus wish to expose those wicked and unholy persons (or kapaṭ sadhus), those same unholy cheaters bewilder the masses by condemning the true sadhus as unholy, duplicitous and thieves themselves in a play (or foul game) to secure their escape. The illusionary potency of the Lord Māyā-devī never allows the jīvas to be sincere (niṣkapaṭ) and to that end she has been even depriving the jīvas of the association of genuine sādhus.”

So Śrīla Prabhupāda Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has given us the absolute advice that— “Those who like to attain the Lotus feet of the Supreme Lord (Bhagavān), it is their first and foremost duty to avoid evil association anyhow. Without avoiding evil association or asat-saṅga – Sādhu-sanga is impossible. Except Śrī Kṛṣṇa and Kṛṣṇa-sevā topics, all other things are to be treated as evil association.”

From Śrī Caitanya Caritāmṛta we can find the following verse in favour of the above siddhānta vicāra —

‘duḥsaṅga’ kahiye — ‘kaitava’, ‘ātma-vañcanā’

kṛṣṇa, kṛṣṇa-bhakti vinu anya kāmanā

The meaning of ‘duḥsaṅga’ (or evil association) implies the association of those who have ‘kaitava’ (or material cheating propensity) and ‘ātma-vañcanā’ (or self-cheating propensity out of kapaṭ mood).

Except ‘Kṛṣṇa-kāma’ (kāmana or desire to satisfy Kṛṣṇa) & desire for Kṛṣṇa bhakti, hankering for anything else is material kāma (desire) which is duḥsaṅga.

Such countless references we can quote from all different authentic śāstras.

Now we must find out the absolute answer to the question about who is sadhu, given by The Prabhupāda (also please go through all our recent publication with the name of “Vaishnava Ke”). Śrīla Prabhupāda replied that he who is always busy with Harināma, Hari-kathā and Hari-sevā throughout the day without any gapping, I mean in an uninterrupted way—he is surely ‘sādhu-bhakta’, he is ‘sat’. And those who all are spending whole life with material talkings or with topics of their personal sense gratification or with the topics related to their own happiness (or enjoyment) etc., they are ‘asat’ or ‘asadhu’.

Those who are niṣkapaṭ-sādhakas (even in the form of gṛhasta life), they somehow always trying to manage their bhajana lives to get sat-saṅga (in true sense), in their lives they become successful to do sādhu-sevā by decrying their nature of inclination towards bhogas (material enjoyments). Śrīla Prabhupāda used to say that kapaṭ sādhakas can never attain maṅgala. He used to say that— “Yayāti, Saubharī-rṣi, Pururava or Ajāmila they somehow could arrange their maṅgala by their repenting mood (what they developed in their later on life), because at least they were not kapaṭ. So it was possible for them to attain maṅgala.” So naturally those who are niṣkapaṭ sādhakas (be it in renounced order or in gṛhasta life, it matters little) they can attain maṅgala in a gradual course of time by avoiding asat-saṅga absolutely, because Śrīla Prabhupāda used to say very often that— “To do sat-saṅga means to avoid asat-saṅga completely.” We know the following śloka from Śrīmad Bhāgavatam—

tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān

santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ                     

(ŚB 11.26.26)

So a real intelligent personality should avoid any kind of evil association completely, whatsoever, to go for sādhu-saṅga in true sense, because sādhu-saṅga can help him to cut all anarthas (or whatever amount of anyābhilāsas) to get back his own svarūpa.

Śrīla Prabhupāda further used to say that— “Those who are aversive to Bhagavān, they all are ‘asat’. One has to leave all types of dear and near ones—all their association should be left—if they are found aversive to Bhagavān. Those who all have not accepted Śrī Caitanya Deva’s Śrī-carana, those who have not accepted those precious teachings of Śrī Kṛṣṇa Caitanya Deva, they all are aversive to Śrī Caitanya Deva. Those who all have accepted the devotees of Śrī Caitanya Deva with śraddhā unto the Lotus feet of those Gaura Bhaktas and are always engaged in their seva, they are in true sense favourable to the Supreme Lord. Those who all are waiting to attain vidyā, they just cannot avoid accepting a vidvāna (a learned personality), similarly those lucky sajjanas who want to get Bhagavan, they just cannot avoid accepting the Lotus feet of Śrī Gauraṅga Deva and His devotees—their Lotus feets, specially in this age of Kali. By taking shelter unto the Lotus feet of devotees of the Supreme Lord, Bhagavan can be attained, the only way to Bhagavat-prāpti (attainment of Bhagavān) is to take shelter of Sat-Guru, that is why their efforts (those who are trying to get bhakti) are accordingly directed towards that end. We must remember this absolute advice given by Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda. Śrīla Sārvabhauma Bhaṭṭācārya in the beginning, started arguments with Śrī Kṛṣṇa Caitanya Mahāprabhu to establish his māyāvāda-vicāra out of his false ego to establish that, I am the topmost paṇḍita in this world. But finally by the causeless mercy of the Supreme Lord Śrī Kṛṣṇa Caitanya Deva he was ultimately successful to realise the Absolute Truth, what is called amṛtamayī bhakti.

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje

ahaituky apratihatā yayātmā suprasīdati                       

(Śrīmad Bhāgavatam 1.2.6)

That is the absolute dharma of those jīvas, which can help to develop bhakti unto the lotus feet of adhokśaja Bhagavan which must be free of any self-interest and must flow in an unabated way through which those jīvattmās can attain absolute satisfaction.

We can remember that how in the beginning he started arguments in a dangerous way with his relative (brother of his wife) Śrī Gopīnātha Ācārya to deny or reject any kind of importancy of Śrī Caitanya Mahāprabhu at all, then what to speak about his accepting Him as the Supreme Lord! But then finally Śrī Gopīnātha Ācārya was ready to drop the matter of argument with Sārvabhauma Bhaṭṭācārya – only by saying that— “Ok no need of any argument, when you can get His kṛpa, then automatically you can also accept Him as the Supreme Lord, so what is the use or utility of argument. Then he quoted the following verse which we can find in Śrī Caitanya Caritāmṛta—

īśvarera kṛpā-leśa haya ta’ yāhāre

sei ta’ īśvara-tattva jānibāre pare                          

(Madhya.6.83)

Gopīnātha Ācārya continued to speak— “one  can realize the tattva of Īśvara (Bhagavān), only when he is successful to receive even the slightest trace of His mercy.

Also from Mahābhārata we know the following absolute vichar that—

tarko ‘pratiṣṭhaḥ śrutayo vibhinnā

nāsāv ṛṣir yasya mataṁ na bhinnam

dharmasya tattvaṁ nihitaṁ guhāyāṁ

mahājano yena gataḥ sa panthāḥ                    

(Vana-parva 313.117).

Logical interpretation cannot stand in the way of that Absolute Truth. Those śrutis, smṛti, etc. going to represent The Absolute Truth is such a way that—it seems to be confusing for common people. One such rsi cannot be found, whose opinion cannot differ from the others. The absolutely secret tattva of Bhāgavata-Dharma is hidden secretly out of the reach of all. Only we will have to pay full attention to the way shown by our previous mahājanas.

Also from Upaniṣada we know the following document that—

acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet

prakṛtibhyaḥ paraṁ yac ca tad acintyasya lakṣaṇam

(Śrī Caitanya Caritāmṛta, Madhya.17.308)

The tattva which is beyond the limit of prākṛti (material nature) is symptomatically acintya (beyond human comprehension). ‘Tarka’ (or logic interpretation) is prākṛta (or material), therefore it cannot even touch that tattva-vastu. So, don’t try to apply your logic to measure that ‘acintya-bhāva’.

So, Guru-Vaiṣṇava-Bhagavān-Dhāma-Nāma-etc.—all self-manifesting objects, can never be known by argument. About self-manifesting objects, some of the following scriptural evidences are given below for your kind consideration to stop argument—

The Prabhupāda always wanted to give us warning regarding this matter of logical interpretation. He used to say that— “Logical interpretation cannot stand in the way of that Absolute Truth.” About what subject matter we must be always alert? This question was put in front of The Prabhupāda. His reply was the following— “In this world all are meant for Bhagavan (Bhagavat-sevā). If somehow we develop enjoying mood in those things, then we would be in great trouble (because all are guru-vastu, not laghu–vastu). Those who become aversive to (or can develop negative mood) towards hearing Bhagavat-kathā (or Hari-kathā), they can be in the trap of saṃsāra (Māyā), they can develop strong affinity in this material world. That is why a real aspirant of Bhagavat-bhakti, having no duplicity, I mean who like to get genuine maṅgala must be very careful to hear Hari-kathā from a genuine sādhu. I am doing so much sevā, or I have done a lot of sevā, by now I have become a Vaiṣṇava—this is called evil conception. Such fanaticism should be avoided to become humble enough to beg for kṛpā with a craving mood continuously to get Bhagavat-sevā with great care.

By avoiding Guru-Vaiṣṇava–sevā, a false effort (or drama) to do Kṛṣṇa-sevā is just like putting water in a pan having leakage. By avoiding sevā of Guru-Vaiṣṇavas, a false show (or effort) of Kṛṣṇa-sevā is nothing but only a false ego.

All the time we need to stay in sādhu-saṅga (if not possible physically then surely it must be mental association). Without sat-saṅga I am a weak personality—can never survive in devotional field. If we are not ready to stay in sat-saṅga all the time, then an evil conception can grow to become the Lord of this world, and different kind of anxiety (or tension) can arise automatically inside our heart to disturb us to overpower us. This material world (saṃsāra) is nothing but the gateway to hell. Though externally it seems to be favourable (our mood) in the starting or beginning, but still this material saṁsāra ultimately can lead us up to the hopeless condition. That is why Mahājana Śrīla Vidyāpati wrote in one of his kīrtana—“tātala saikate, vāri-bindu sama,” that— 

mādhava! hām parināma nirāśā

tuhu jagatārana, dīna dayāmaya,

ataye tohāri biśoāsa  

Translation: O Mādhava! I am just fed up about the final outcome of this material saṃsāra. You are the deliverer of all the worlds and absolutely merciful upon all fallen souls. Therefore you are my one and only absolute support.

Really we are feeling hopeless by watching your painful ignorance (or prejudicial conception) regarding Gauḍīya bhajana procedure. Actually you all are already mislead completely by the dual conception existing inside our heart, otherwise it would not have been possible for you all to approach us (Śrī Gauḍīya Maṭha and Gauḍīya Maṭha devotees) with such fearful challenging mood about our absolute authenticity, about those apparently contradictory issues, but those questions are not at all any controversial issues, simply because your material intellect cannot reach up to that transcendental level, but still you all must believe all those aprākṛta vicāras given by the divine Bhagavat-pārṣada Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda (or Śrīla Saccidānanda Bhakti Vinoda Ṭhākura). To get entry into aprākṛta jagat one has to accept some most basic things without any argument or doubt. I mean without any minimum faith to keep patience to wait and watch the final benefit to be attained in near future – one cannot even start devotional life.

Suppose one small boy going to start his educational life in front of Sarasvatī Devī on Vasanta Pañcamī tithi by the help of a paṇḍita who is going to help the boy, who is going to write those alphabets for the first time (অ (ô), আ (a), ই (i), ঈ (ī)…). But then if the boy likes to start arguments with the paṇḍita, that I am not ready to accept your basic alphabetical teachings, what is the evidence of the authenticity of your teachings? Why should I accept your alphabetical teachings? Then in that case his educational life cannot even start.

First of all he has to go ahead with the minimum faith to learn all those alphabetical conceptions, otherwise he cannot read any book or paper etc., so naturally he cannot go up to school level or college level teaching or university level teaching etc. to get any further higher educational qualification, because all those higher educational qualification originally depend up on the most basic alphabetical knowledge which he already rejected in the beginning of his educational life. Similarly you have no right to fight with those exalted divine personalities (those eternal Bhagavat pārṣadas, like Srila Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda or Śrīla Saccidānanda Bhakti Vinoda Ṭhākura etc.) to express doubt about viśuddha Guru Paramparā or sacred thread saṃskāra or saffron cloth and sannyāsa-vrata etc. etc., because even it is more and more impractical to fight with those ancient Muni-ṛsis, by the help of whom today we have the scope to go through Vedas, Upaniṣadas, Vedānta, Bhāgavatam, Purānas etc. So such a foolishness which is completely based on some biasness or prejudicial conceptions should be thrown away into the Pacific Ocean to get entry into Gauḍīya bhajana field in true sense. All those to the point answers to those questions backed by baseless arguments are given in this very special book named “In search of that Absolute Truth which is only available in Śrī Gauḍīya Maṭha.” It is our earnest and sincere blood shedding efforts to project The Absolute Truth in front of you all, but now it is up to you to accept or reject, whatever you like you can do. But be sure our divine sincere effort can never go in vain. Over.

Gaura Hari Hari Bol

The members of  S.B.S.V.S.T. (regd.)