No Enmity, Only Solution – Part 20

All glories to Śrī Śrī Guru and Gaurāṅga

Your kind attention please—what is the final conclusion of those countless criticisms by Śrīla Svāmī Mahārāja to establish himself as the big boss of the whole world by starting a new ‘ism’

Gauḍīya Goṣṭhipati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṃsa Jagat-Guru very often used to say that— “Slightest deviation from the track of Śrī Guru-caraṇa can ultimately throw you away from the way of Hari-bhajana.”

Śrīla Narottama Dāsa Ṭhākura Mahāśaya—the great Gauḍīya Ācārya has written in his kīrtana that—

guru-mukha-padma-vākya, cittete koribo aikya,

ār nā koriho mane āśā

śrī-guru-caraṇe rati, ei se uttama-gati,

je prasāde pūre sarva āśā

Try to accept and the teachings emanating from the lotus mouth of your spiritual master to get harmonized those divine advices with your heart, and never desire anything else. Attachment to his lotus feet is the best way to make spiritual advancement. His mercy can fulfill all desires regarding devotional perfection.

The Prabhupāda used to say that— “We will have to get dovetailed exactly (or completely) with the aprākṛta heart of Śrīla Guru-caraṇa.” Because otherwise there is no possibility of success in our Hari-bhajana.

For so long, we have been trying our best sincerely to show you all the complete deviation of Śrīla Svāmī Mahārāja from The Prabhupāda and his Gauḍīya Mission. If you can excuse me for standing on the neutral platform of Hari-bhajana—then obviously you can detect the enmity or jealousy mood of Śrīla Svāmī Mahārāja or ISKCON with The Prabhupāda and his mission, together with all those great exalted Gauḍīya Maṭha `.

What can be the actual meaning of Kṛṣṇa consciousness movement, whereas his personal consciousness level gone down to such a subzero level of consciousness, so that countless criticism or siddhanta virod etc. can be found with him or in his writings and speeches. Some of those following fearful criticism can surely prove that he himself was a psycho patient:

THE FALSE ALLEGATION WAS GIVEN BY HIM AGAINST SRILA SACCIDANANDA BHAKTI VINODA THAKUR THAT HE WAS TOO MUCH ATTACHED TO WOMAN AND THAT HE ALSO CLAIMED THAT WAS SPOKEN BY THE PRABHUPADA WHO USED TO RESPECT HIM JUST LIKE SRIMATI RADHARANI. HOW FANTASTIC THIS ALLEGATION IS!

"Tamāla Kṛṣṇa: Bhaktivinoda Ṭhākura also was...

Prabhupāda [Swami Maharaj]: He was also not very serious, but Bhaktisiddhānta Sarasvatī Ṭhākura was very serious, and we learned from him. No, it is śāstrīya. No intoxication is good.

Tamāla Kṛṣṇa: How is it that Bhaktivinoda Ṭhākura was not so strict in that regard, yet his son, who learned from him, became very strict, like a rod?

Prabhupāda [Swami Maharaj]: (chuckles) Bhaktisiddhānta Sarasvatī Ṭhākura was so strict (laughs) that because he married twice, he used to say, "strī-saṅgī, attached to woman," even his father. (laughter) He was very strict. Sometimes when he would be angry, he'd, "You strī-saṅgī." And don't discuss this thing. (laughs) He was very strict. No excuse, no compromise." 

https://prabhupadabooks.com/conversations/1976/feb/morning_walk/mayapura/february/10/1976 

Śrīla Saccidānanda Bhakti Vinoda Ṭhākura has written clearly these points in his Upadeśāmṛta commentary on the sloka “tat-tat karma pravarttaṇāt…” on the following topics:

‘Tat tat karma pravarttanāt’ the explanation of this śloka from Upadeśāmṛta (by Śrīla Rūpa Gosvāmīpāda), by Śrīla Saccidānanda Bhakti Vinoda Ṭhākura given in a very analytical way—

1) All the symptoms of Śrī Gurudeva—I mean who is Guru

What kind of guru should be accepted, in śāstra all such detailed judgements already given.

He, who have controlling over six enemies (ṣaḍa-ripus), who is having pure body (devoid of any symptoms visible in a sinful personality), who doing Kṛṣṇa bhajana in rāga-mārga, who is vipra-varṇa, who is well aware about the pure way of veda-śāstrāgamaha, those sādhus can keep śraddhā in him as guru, who is capable of controlling his own sense organs, who is merciful towards all living entities, who is very pure and reserved personality, who is devoid of kapaṭ-bhāva, and decorated with truthfulness—such gṛhasta personality is qualified to become guru. 

Those qualities should be considered in two different ways. Who is having Krsnānurāga—decry all negative anurāga (or mood)—this is a svarūpa-guṇa or lakśaṇa (symptom) of Śrī Gurudeva. All other qualities are marginal. That is why Śrīman Mahāprabhu has said that— 

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya (CC Madhya 8.127)

“Whether one is a brāhmaṇa, a sannyāsī or a śūdra — regardless of what he is, of he has completed realisation of Kṛṣṇa tattva then surely he is a Guru is true sense.”

He – who has this kind of svarūpa lakśaṇa (symptom), he if not satisfying (or lacking) one or two taṭasthā lakśaṇa still he is qualified to become guru.

Brāhmaṇism and Gṛhasthaism both of these two are treated as taṭasthā lakśaṇa (or symptom). 

He – who is already qualified with svarūpa lakśaṇa, if decorated with these two symptoms which are really favorable no doubt in it. But if those who are defective by their svarūpa lakśaṇa, they cannot attain qualification by these two symptoms only.

Also, it is written in Padma Purāṇa that—

mahabhāgavato sreṣṭho 

brāhmaṇo vai gurur nṛṇām 

sarveṣāṃ eva lokāṇām 

asau pujyo yathā hariḥ

“Highly elevated Bhagavad-bhakta, I mean who is absorbingly engaged in Bhāgavata-Dharma and who is having complete knowledge about the glories of the Supreme Lord—highly knowledgeable brahmana, exposing all the symptoms of guru, and who can be worshiped by all lokas (fourteen worlds) just like Śrī Hari is worshipable to all.”

2) To follow the way shown by sādhus or by those previous Vaiṣṇavas

After getting dīkśā and sikśā, a lucky disciple must follow the way shown by previous sādhus (previous Mahājanas). Those people full of false ego can violate the way shown by previous Mahājanas to start a new way (panthā). As a result—very shortly they become driven towards a dirty (or wrong) way to destroy their respective life. Skandha Purāṇa has said that—

sa mrigyah śreyasāṁ  hetuh panthāh santāpa-varjitah

anavāptaśramam purve yena santah pratasthire

“One should follow the scriptural rules which give the highest benefit and are devoid of hardship, by which the previous devotees easily progressed.”

Those sādhus (those previous Mahajanas) previously went on the way without any trouble, that way is free of any negative reaction and can become the cause of all maṅgalas. He who deserve maṅgala, he must search out that particular way of maṅgala.

In course of discussing about the way out of those previous sādhus, gradually one can develop rigidity, courage and satisfaction. When we can discuss the way of bhajana shown by Śrī Rūpa, Śrī Sanātana, Śrī Dās Gosvāmī and Haridāsa Ṭhākura, then how much pleasure we can derive out of that we cannot just express in words. When those wicked Yavanas given unbearable pain to Śrīla Haridāsa Ṭhākura, then Śrīla Ṭhākura Haridāsa said that— 

khaṇḍa khaṇḍa hoi deha yāya yadi prāṇa

tabu āmi vadane nā chāḍi hari-nāma     (Caitanya Bhāgavata, Ādi līlā, 16.94)

“Even if my body gets chopped off into countless pieces and in this way if I die,  still my mouth cannot stop chanting Hari-nāma.”

3) By leaving the way shown by previous Mahājanas never bhakti can be attained—

By leaving the way shown by previous Mahājanas never bhakti can be attained. With this strong rigidity by taking shelter of Śrī Harināma, expressing mercy towards all living entities—is the bhajan path of those previous Mahājanas 

New panthā (new way) cannot be there. The panthā already shown by previous Mahājanas that is the way those sādhus accepting. Those who all are full of false ego and greed to get name, fame, etc, they always try to discover a new way. Those who are already fed with previous good luck they all accepting the way shown by previous Mahājanas by leaving false ego etc. Those who are having bad luck, they allow themselves dancing in the new way and deprive the whole world. About them, it is written in śāstra—

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate                              Bhakti-rasāmṛta-sindhu (1.2.101)

“Such a performance of Bhakti unto Lord Hari that ignores the authorized Vedic literatures like Veda-Vedanta-Upaniṣads-Purāṇas and Nārada Pañcarātra etc. is nothing but an unnecessary disturbance for the whole human society.”

4) The new way invented and the ācārya concerned with that become destroyed or extinct

The significance hereby is that—though bhakti path is expressed into two parts—still previous Mahājanas have already applied (or accepted) that process according to their respective right. śruti, smṛti, purāṇa, and pañcatantra grantha (books) already have given analytical judgement to show this topic. By ignoring (or violating) those indicated (or shown) way Buddha, Dattātreya, Ṛṣabha, etc, all of them whatever new ways (panthās) have discovered those ways ultimately become a source of problem or annoyance.

Without any proper analytical judgment—though they have claimed those newly invented ways as useful in the way of exclusive Hari-bhajana, but in true sense this is not at all right what they claim. What is the real way, that are already shown in Veda etc śāstras. 

At present many such new ways are being discovered or invented and ultimately those are being vanished shortly together with the ācārya concerned.

5) Inquiry about sat-dharma or nitya-dharma—

To ask about sat-dharma by a sādhu-śiṣya to Guru-Vaiṣṇava is undoubtedly a bhakti-oriented topic. So, in Śrī Nāradīya Purāṇa the following śloka can be found— 

acirād eva sarvārthaḥ

sidhyaty eṣām abhīpsitaḥ

sad-dharmasyāvabodhāya

yeṣāṁ nirbandhinī matiḥ  (Bhakti Rasāmṛta Sindhu 1.2.103, Nārada vākya)

“Those personalities who have firm determination in their minds to establish sat-dharma (eternal dharma or Bhāgavat-Dharma)—surely, such personalities very soon can attain their desired sādhyā or absolute objective.”

Those who are lucky personalities they become very much interested to follow the sādhus—their bhajana-related characteristics. Those unlucky personalities full of false ego become aggressive to follow the opposite ācaraṇa of that. Just as they search out different different newly invented ways which all are completely different (or separate) from the way shown by those previous sādhus, the same way they also ignore those highly sensitive conclusions (siddhāntas) of those sādhus to establish their respective conclusions or siddhānta vicāras. 

What all the teachings given by Śrī Caitanya Mahāprabhu—they never care to preach by realizing all those subject matters properly, on the contrary, they always try to teach or establish just the opposite of what He has said as His siddhānta-vicāras. In this way, what a great amaṅgala coming down, they never stop to think that particular subject matter. Those who are innocent (or plain hearted, I mean, without any complicacy) they can realize the teachings of Śrīman Mahāprabhu very good from Śrī Caitanya Caritāmṛta, and they try to get all those points regarding absolute siddhānta-vicāras. The teachings of Śrīman Mahāprabhu are our life and soul. Only there the topic of sat-dharma can be found properly. 

A sat-śiṣya trying his best to know all those topics of sat-dharma; if cannot realize himself, then by praying unto the lotus feet of sikśā-guru, he can try to get realization. Those who are having such inquisitive mood—very shortly they can come out successful to fulfil their ultimate goal.

What is called sat-dharma or nitya-dharma or ātma-dharma?

anyabhilasita-sunyam jnana-karmadyanavrtam

anukulyena krsnanusilanam bhaktir-uttama                  Sri Bhakti-rasamrta-sindhu (1.1.11)

“Perpetual, ardent endeavour meant exclusively for Śrī Kṛṣṇa and performed out of genuine kindness to Him, when neither prone to any selfish, ulterior desires nor eclipsed by impersonal knowledge, fruitive work, or any other occupation, is known as uttamā-bhakti.”

So long as the symptoms of such śuddha-bhakti not arising inside the heart of a questioner (tattva-jijñāsu), till then the heart of the inquirer remains blocked up with blind lock up. He cannot realize what is called śuddha-bhakti. By depending upon own judgement, one cannot get the scope so that śuddha-bhakti can get manifested inside his heart. Many people having false ego of being a scholar or Paṇḍita– we meet with them. They think that, out of own power of intellect or power of vidya, they are well aware of the svarupa of bhakti. 

In true sense, some of them has concluded with, yet other has concluded with karma-miśrā-bhakti as a final touch of bhakti. Their audacity going up to such a limit that by hearing the conclusion of Śrī Caitanya Caritāmṛta they passing remark that everyone can establish their respective or individual opinion very well, what is the utility of accepting the inner meaning of Caitanya Caritāmṛta? Such people are having no interest to know sat-dharma, they never get in touch with sat-dharma. 

As a result, they can never attain the taste of śuddha-bhakti by following their respective way of bhajana newly invented by them. 

6) To make many disciples, to go through many śāstras, is not the duty of any aspiring devotee—

Those who are not developing śuddha-bhakti, such persons should not be accepted as disciples, if done the whole bhakti sampradāya can become contaminated in this way. Big big materialistic efforts (like big big constructions or big big bandaras etc. hi-fi things) can decrease Bhagavad bhakti, so to protect bhakti all such efforts such be avoided. 

Anti-devotional books should not be gone through (or practiced), even not any part of the book should be accepted and any explanation of such books should not be done.

Those books having the advice and explanation of śuddha-bhakti supporting conclusions of veda, smṛti, purāṇa, pañcarātra and of those Mahājanas should be accepted to read. All other books of different vicāra can only help us increasing tarka (logical fighting).

7) To avoid criticism of Viṣṇu-Vaiṣṇava and to take shelter of sad-guru-caraṇa—

A sādhaka should not hear any criticism of Krishna or any criticism of Vaiṣṇavas. Any such place where Vaiṣṇava-nindā can be found going on—one should leave the spot immediately. Those who are weak hearted, they gradually get displaced from bhakti track by hearing Kṛṣṇa-Vaiṣṇava-nindā.

Kṛṣṇa kṛpā is the root cause in the way of developing bhāva. Without sādhu-saṅga, Kṛṣṇa cannot be attained. Out of all devotional limbs—to take shelter unto the lotus feet of Śrī Guru-caraṇa, I mean dīkśā, and Guru-sevā, these two are the root cause of all.

Note: Please refer to the ‘Śrī Śrī Upadeśāmṛta’ version published by Śrī Gauḍīya Vedanta Samiti (Śrī Devānanda Gauḍīya Maṭha).