No Enmity, Only Solution – Part 16

All glories to Śrī Śrī Guru-Gauranga

No Enmity, Only Solution – Part 16

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāj

Date: 27.07.2025

The honest way to get absolute solution of this long running problem

Gauḍīya Goṣṭhī Pati, the lion Acārya Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura already announced that: “Śrīla Saccidananda Bhaktivinod Ṭhākura has manifested the aprākṛta līlā of identifying himself as a sweeper of aprākṛta Nāma-haṭṭa, according to his program chart of cleaning this material world. Hundreds of people like us want to be engaged in that sevā as Mahājana anugamana (as followers of those Mahājanas) and want the process of avoiding evil association. However unpleasant and difficult this process might be. Because we know that this can surely invite absolute maṅgal in our life.” He further said that: “Bhaktivinod dhārā will never be stopped.”

He used to repeat the following clear siddhānta vichar: “To express angry attitude against the enemy of a bhakta is just one special manifestation of the nature of bhakti. The appropriate application of angry attitude is to be against the enemy of a devotee. Those who are going to think that this special expression of bhakti is the same as a general expression of angriness, they are hellish people. As a servant of Guru-Vaiṣṇava, to wrongly judge a Vaiṣṇava, is not only inexcusable sinful activity, but also it is the most dangerous offence, which can cause the downfall of the ātmā.”

The seventh Gosvāmī of our Gauḍīya bhajana, the topmost exalted devotional figure of Gaura Bhakti, Śrī Śrīla Saccidananda Bhaktivinod Ṭhākura Mahāshaya has written that: “Within the last 500 years many unwanted anarthas came up. To eradicate those anarthas is the most vital duty of those real ācāryas.” What is the actual meaning of ācārya? He who himself teaches others all the religious principles by the power of his own acharan, such exalted devotee can be called an ācārya. Only by creating altercation to ensure material improvement one cannot prove his acāryaship. Those who have attained acāryaship in our Gauḍīya sampradāya, they should very sincerely try their best to eliminate all the anarthas present in our sampradāya. There is no possibility of any defect in Viśuddha Gauḍīya sampradāya.

The great pūjāpad ācāryas should ensure their own honesty as bonnafide spiritual preceptors to give mantra dīkṣā to the appropriate candidates. Regarding this matter, all mutual testing procedures, though already quoted in Hari-bhakti-vilāsa book, still cannot be seen in applied form. That is why the possibility of both guru and śiṣya falling down from the process becomes inevitable, together with the possibility of a spreading contamination of our sampradāya.

Where there is no judgment of adhikār (right), everything becomes useless. Alas! How far and how much has this pure Vaiṣṇava dharma established by Śrīmān Mahāprabhu become contaminated! The right of the dedicated Vaiṣṇavas has been ignored and as a result, so many anarthas have developed. Before entering into bhikṣhuk āśrama (mendicant āśrama) one must attain the adequate qualities for that āśrama. Unfortunatly nowadays this fact is totally ignored.

Vaiṣṇavas that are following the social order of the varṇāśramas have become devoid of any discerning capacity about sat and asat conception due to lack of their śāstra anuśīlanam. As a result, they are contaminating their own hearts by giving undue honour and respect to unqualified people and staying in their association considering them to be sādhu. To take shelter of śuddha bhakti by purifying our own heart (citta) is the duty of the jīva; but this is not being put into practice. As a result, ultimately, lack of sādhu saṅga has sadly become a normal standard.

At present due to lack of attention on the part of mantra ācāryas the vichar regarding śuddha bhakti has come to a end. Cast based Vaiṣṇavas (though devoid of śuddha bhakti) still they are demanding to receive extreme honour and position as a pure Vaiṣṇava, and at the same time such demand is being honoured and even approved by some foolish and even more ignorant aspiring varṇāśrami Vaiṣṇavas. At present I only wanted to show some aspects of such dangerous anarthas, but if the situation demands so, then I shall discuss all of them separately. To eliminate those anarthas we need to convene a big Vaiṣṇava assembly comprising of those above mentioned four types of Vaiṣṇavas to find out the process of rectification (or purification) of the entire sampradāya.

I, with folded hands pray that pūjāpad ācāryas establish one such sabhā (assembly) to eliminate those anarthas with great care. Among those mantra ācāryas those who have annanya bhakti, naturally would become busy to keep their sampradāya free of any defects, no doubt in it. This is a matter of great concern that without any sincere effort to keep sampradāya free of any defects in true sense—why (about Śrīmān Nityānanda Prabhu or His follower devotees) unnecessary altercation coming up—I don’t understand.