Our weak faith in our guru-parampara can make us fall down

Question  from one devotee:

Some devotees heard or read about the manjari name of Bhaktivinoda Thakura. They take that fact as a proof that Bhaktivinoda Thakura is a nitya-siddha. But if we know the background and accept that his manjari name didn’t come out of the blue, but was given to him by his guru, this raises other important considerations.

As he got his manjari name as a part of his siddha-pranali initiation (which is considered bhogus for all the followers of Srila Bhaktisiddhanta, but not by Bhaktivinoda himself sic) then there are following issues to be considered and reflected upon:

1. Why would a nitya siddha require a siddha-pranali initiation in the first place?

2. If the manjari name came from his diksa guru, then his diksa guru should also be a nitya-siddha in order to recognize another nitya-siddha. And especially to see his svarupa in nitya-lila.

But Gaudiya Math and ISKCON consider his diksa-guru a bhogus jata-gosai or hereditory caste gosvami guru. Probably also a sahajiya.

3. The other possibility would be that Bhaktivinoda revealed his manjari name to his guru prior to initiation.

That leads us to further possible reflections:

4. Either Bhaktivinoda and his one and only diksa-guru (according to Bhaktivinoda himself in his writtings, evidences can be easily provided) are not nitya-siddhas but sadhana-siddhas. Then the case is closed, as they underwent usual initiation procedure in their traditional Nityananda Parivar. So the guru gave the disciple his manjari name during the initiation. Which can be backed up by century old tradition.

5. Or they are both nitya-siddhas. Which would beg for Gaudiya Math and ISKCON to change their opinion on Bhaktivinoda’s guru and his diksa line going back to Jahnava Ma. But that would be the novelty, as traditional Gaudiya acaryas consider only nitya-parshadas or eternal associates of Gauranga as nitya-siddhas and they are all noted down in the book called Gaura Ganodesha Dipika, with their corresponding svarupas in Vraja.  

6. Or Bhaktivinoda is a nitya-siddha who somehow influenced a bhogus guru to give him his eternal manjari-name.

7. Or the manjari-name is also bhogus and of no importance as it comes from supposedly bhogus guru.

I would like to hear your opinions.

Dasanudas

Answer by Srila Shyam Das Baba

All glories to Śrī Śrī Guru and Gaurāṅga

Our weak faith in our guru-paramparā can make us fall down

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that – “Logical interpretation cannot stand in that way of that Absolute Truth.”

yac-chaktayo vadatāṁ vādināṁ vai

vivāda-saṁvāda-bhuvo bhavanti

kurvanti caiṣāṁ muhur ātma-mohaṁ

tasmai namo ’nanta-guṇāya bhūmne                      

(ŚB 6.4.31)

Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls and engage them in mutual altercation. Thus He creates within this material world such a situation in which they are unable to come to the absolute conclusion. I offer my obeisances unto Him.

From Śrīmad Bhagavad-gītā we know the following śloka —

ajñaś cāśraddadhānaś ca

saṁśayātmā vinaśyati

nāyaṁ loko ’sti na paro

na sukhaṁ saṁśayātmanaḥ                                         

(Bg. 4.40)

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

Also we know from  Mahābhārata the following śloka—

tarko ’pratiṣṭhaḥ śrutayo vibhinnā

nāsāv ṛṣir yasya mataṁ na bhinnam

dharmasya tattvaṁ nihitaṁ guhāyāṁ

mahājano yena gataḥ sa panthāḥ                                           

(Cc Madhya 25.57)

Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.

“Tarko” I mean logical altercation can only invite more and more altercation but never any solution can be attended. But as per the advice of Śrīmad-Bhāgavatam we know that

bhaktiḥ pareśānubhavo viraktir

anyatra caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus

tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam                                                 

(ŚB 11.2.42)

Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.

Śrīla Saccidānanda Bhaktivinod Ṭhākura is the pioneer purusha (personality) of Śrī Gauḍīya Math. From starting to end all taken from Śrīla Bhaktivinod Ṭhākura so we are ever grateful to him. Mantra-guru–paramparā always cannot be successful if some contamination or breakage develops in between, but bhagavat–paramparā flow is more practical, because there is no question of any breakage. Guru–paramparā surely means bhagavat–paramparā but bhagavat–paramparā doesn’t necessarily mean mantra–guru–paramparā, because the ultimate flow of bhagavat–tattva-vijñāna together with the most secret and sensitive feeling of sevā bhava flowing through bhagavat–paramparā and guru–paramparā both (if there is no breakage in between), if not so, then what is the utility of guru–paramparā. We can get the same bhagavat tattva-vijñāna together with the sevā bhava intact way without any contamination through the flow of mantra guru-paramparā or bhagavat–paramparā. But the main problem is that there is no such guarantee or stability in Mantra guru–paramparā because usually some breakage or gapping can be there in it, which can stop the continuity of the flow of bhagavat–kṛpā intact way, whereas no such possibility can be there in bhagavat–paramparā at all.

Anyway I am a very very tiny & useless creature (infinite small) in this infinite cosmic world having no value at all, so what will go or come if I can get any evidence regarding the eternal pārṣada-ship of Śrīla Saccidānanda Bhaktivinod Ṭhākura and Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda or if not getting any such evidence. Because for a blind man day or night all the same. We need śāstra cakṣus or kṛpā cakṣus to realize śuddha siddhānta vichar, but we are always busy with maya  sevā. That is why Śrīla Prabhodananda Sarasvatīpad has written that—

tāvad brahmakathā vimuktipadavī tāvanna tiktibhavet

tāvaccāpi viśṛṅkhalatvamayate no lokavedasthitiḥ

tāvacchastravidaṁ mithaḥ kalakalo nānā bahirvartmasu

śrī caitanya padāmbuja priyajano yāvanna dṛggocaraḥ

(Śrī Caitanya candrāmṛtam 19)

As long as one has not seen a pure devotee of Śrī Gaurāṅga Maharabhu, he will be engaged in tasting bitter talks about the impersonal path of liberation. As long as one has not seen a devotee of Śrī Gaurāṅga, he will be bound by social and Vedic conventions, blindly following formalities and traditions without understanding their purpose. As long as one never sees one of the bee like devotees addicted to drinking the nectar from the lotus feet of Śrī Gaurāṅga, he will be forced to walk in endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless discussions on futile religious practices.

We have some questions in front of you all—

Śrī Kṛṣṇa Caitanya Mahāprabhu is the Guru of Īśvara Purīpad or Īśvara Purīpada is the Guru of Śrī Kṛṣṇa Caitanya Mahāprabhu? Śrī Kṛṣṇa Caitanya  Mahāprabhu took sannyāsa from Kesava Bharati or Kesava Bharati took sannyāsa from Him in true sense?  Śrīla Saccidānanda Bhaktivinod Ṭhākura took dīkṣā from Vipin Bihari ji or he was just like an instrument in front of him? Śrīla Prabhupāda took dīkṣā from Śrīla Gaura Kishore das Babaji Mahārāja or Śrīla Gaura Kishore Das Babaji Mahārāja took dīkṣā from him? The position of Śrīla Vrindavan Das Ṭhākura Mahashaya is more important than the position of Śrīla Kṛṣṇa das Kaviraj Gosvāmī or just the reverse of which you like to believe? Such kind of useless contradiction can be solved only by the complete devotional darśanaik vichar.

You can remember that at the time of taking sannyāsa dīkṣā Śrīman Mahāprabhu Himself told the sannyāsa mantra in the ear of Kesav Bharati and after that he took the same from him. Also the name “Śrī Kṛṣṇa Caitanya” was received by Śrīman Mahāprabhu from Kesava Bharati the same way. So here also in the case of Śrīla Saccidannada Bhaktivinod Ṭhākura we should think over and again about his initiation and siddha pranali prapti (getting siddha pranali).

Usually it is seen that only after taking dīkṣā (in true sense) from a Sad-guru- one can get the power to do bhagavat–sevā, not before that, be it in the form of vani sevā or vapu sevā it matters little. But then how it was possible for Śrīla Saccidānanda Bhaktivinod Ṭhākura to write so many excellent paramartik (devotional) books much before of his dīkṣā (initiation) from Vipin Bihari Ji—about whom later Śrīla Ṭhākura wrote that— “Śrī Guru has disappeared from him (Vipin Bihari Ji)”. I know that you cannot accept this vichar but be sure that this is the fact (we have document). I think you can remember that  Śrīman Mahāprabhu wanted to show great honor to Brahmananda Bharati as his Guruvarga, but He knowingly ignored him by watching his false ego of wearing tiger skin. But when the tiger skin was removed by himself by realizing own false ego, then again Śrīman Mahāprabhu approached him to provide wide acclamation and honor to him.

One time Śrīla Bhaktivinod Ṭhākura went to visit Vipin Bihari Ji his guru (?) together with the small boy Śrī Bimala Prasad Prabhu (who was then only seven years old). Vipin Bihari Ji wanted to put his own feet on the head of Śrīla Saccidānanda Bhaktivinod Ṭhākura, but this small boy in the age of seven years started shouting like lion to check Vipin Bihari Ji doing so by saying that— “Do you think yourself qualified to put your leg on the head of Śrīla Saccidānanda Bhaktivinod Ṭhākura?

From the very beginning Śrīla Saccidannada Bhaktivinod Ṭhākura could realize that Śrī Bimala Prasad is not an ordinary boy, he is the eternal pārṣada of Gaurāṅga Mahāprabhu. Similarly Śrīla Prabhupāda also could realize that Śrīla Bhaktivinod Ṭhākura is the eternal pārṣada of Śrīla Gaurāṅga Mahāprabhu. If you need documents then we can give, but time and space both cannot permit, so we like to cut short the topic. Śrīla Paramahaṁsa  Ācāryavarya Gaura Kishore das Babaji Mahārāja—the most prominent siddha mahātmā in his jivan līlā many time wanted to point out that Śrīla Saccidānanda Bhaktivinod Ṭhākura is the eternal pārṣada of Śrī Gaurāṅga Mahāprabhu. One or two such reference we can give.

Once Bhagavati Ma came to Navadvīpa Dham to take darśana of Śrīla Paramahaṁsa Babaji Mahārāja, then Śrīla Babaji Mahārāja started asking the reason for her coming to Śrī Navadvīpa Dham. On hearing the answer from Bhagavati Ma he could not believe. Bhagavati Ma told— “I have come to take darśana of your lotus feet”. Then Śrīla Paramahaṁsa Babaji Mahārāja started speaking that— “Why you have taken so much trouble to come here a long distance up to Śrī Navadvīpa Dham to see me? You don’t know that at your home the eternal pārṣada of Śrī Gaurāṅga Mahāprabhu—Śrīla Saccidānanda BhaktivinodṬhākura is there?”

Also once Śrīla Jagadish Prabhu (later on who was known as Śrīla Bhakti Pradip Tirtha Gosvāmī Mahārāja) went to meet with Śrīla Paramahaṁsa Babaji Mahārāja with a watermelon in his hand. He was received by Śrīla Babaji Mahārāja with a very happy mood after knowing the reason of his coming from Śrīla Saccidānanda Bhaktivinod Ṭhākura and Śrīla Bimala Prasad Prabhu (whom he used to say amar prabhu or my prabhu). Finally Śrīla Paramahaṁsa Babaji Mahārāja very clearly indicated to Śrīla Jagadish Prabhu about the eternal bhagavat–pārṣadaship of both Śrīla Saccidānanda BhaktvinodṬhākura and Śrīla Bimala Prasad.

Śrīla Saccidānanda Bhaktivinod Ṭhākura took Paramahaṁsa veśa from Śrīla Siddha Jagannath das Babaji Mahārāja whom he used to respect as his own guru but he got the title “Śrīla Saccidānanda Bhaktivinod” from Bagnapara Śrīpat (the link of Janava Ṭhākurani), but still Śrīla Bhaktivinod Ṭhākura being the eternal pārṣada of Gaurāṅga Deva nothing wrong in it, on the contrary this was just fitting for him, no doubt in it. If sudha Sarasvatī can speak on the tongue of Indra Mahārāja, Śiśupāla, Kumbhakarna (if you need detailed information then we can provide), then why it is not possible for Vipin Bihari Ji to speak out the secret svarūpa of Śrīla Saccidānanda Bhaktivinod Ṭhākura as Kamala mañjarī (particularly in this case, when his eternal Bhagavad pārṣadaship is confirmed) if at all we can take it as granted—that this siddha pranali was received by Śrīla Bhaktivinod Ṭhākura from Vipin Bihari Ji. In true sense Vipin Bihari Ji was initiated by Śrīla Saccidannada Bhaktivinod Ṭhākura who is the eternal pārṣada of Śrī Gaurāṅga Mahāprabhu also the eternal pārṣada śaki (Kamala mañjarī) of Śrīmāti Rādhārāṇī in Braja līlā.

We also know that they have the useless tradition of giving siddha pranali (?) to disciple at the time of dīkṣā just like those sahajiya Babajis.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has given the following siddhanta vichar, from an article in The Gauḍīya, 1934:

“Those who have chanted hari-nāma (64 rounds daily) for fifteen or twenty years should know such elevated pastimes. The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, apana bhajana-kathā, nā kahibe  jathā- jathā, by Srila Narottam das Thakur, ‘One should not reveal one’s personal bhajana to others.’ If we disregard this instruction of our previous ācāryas then there may be a permanent fall from the realm of devotional service.”

Śrīla Bhakti Pramoda Purī Goswami quotes Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in this regard:

“Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda explains that only after one’s mind and intelligence are purified by the chanting of the Holy Names can one hear about Kṛṣṇa’s form, qualities, associates, and finally, pastimes. One who has not yet reached the stage of ruci, or taste for devotional service, may prematurely go to a pretender guru to take initiation and instruction in rāgānugā–bhakti, without first making an effort to chant the Holy Name defenselessly. Such a person may make a pretense of relishing Kṛṣṇa’s līlā while still affected by materialistic contamination, but such an attempt will not succeed in bringing him love for the divine couple and service for Them in the spiritual abode.” (Art of Sādhana, Chapter 14.)

Another very important point in favor of his eternal Bhagavad parsad-ship can be given below—

Long ago when Śrīla Saccidannada Bhaktivinod Ṭhākura was posted as the District Magistrate of Purī district, and also later on when he was posted as the overall in charge of Śrī Jagannath Purī Mandir for the smooth function of all  sevā there, then as per his Autobiography he has written that—everyday he used to sit at the Lotus Feet of Śrīman Mahāprabhu inside Jagannath Mandir for nāma-saṅkīrtan and hari-kathā together with all other devotees, but at that time he was not initiated, even there was no external symptom of tilaka–tulasī mālā on his body, so some so called Babajis (or devotees)—they never wanted to honor him as Vaiṣṇavas and they started criticizing him about his audacity (?) to organize such devotional activities without taking dīkṣā. But in this way they unknowingly developed offenses unto the Lotus feet of Śrīla Saccidānanda Bhaktivinod Ṭhākura. So as a result they were almost thrown out of bhajana. But ultimately they could realize their own faults. So they started begging apology unto the Lotus feet of Śrīla Bhaktivinod Ṭhākura by saying that— “We could not recognize you as a great Vaiṣṇava because externally we could not find any symptom of your initiation in the form of tilaka–tulasī mālā etc. Then with a laughing mood Śrīla Saccidānanda Bhaktivinod Ṭhākura replied that— “Really I am not initiated as yet, actually I am searching for a Sad Guru.”

You can get all those information from the Autobiography of Śrīla Saccidānanda Bhaktivinod  Ṭhākura, which can surely prove about his eternal bhagavat–pārṣada ship. 1., So surely a nitya siddha does not require siddha pranali initiation at all.

2., If the mañjarī name come from his dīkṣā guru, then surely his dīkṣā guru should also be a nitya siddha in order to recognize another nitya siddha, specially to see his svarūpa in nitya līlā.

Yes—This is true, you are right, but please try to get perfect solution of those apparently contradictory points by the vichar  already shown in this article one page before.

3., The other possibility would be that Śrīla BhaktivinodṬhākura revealed his mañjarī svarūpa (together with age factor,  sevā mood, etc .etc.) to his Guru (?) prior to his initiation. But this vichar can lead us towards some complicacy, so it is far better to accept the absolute siddhānta vichar shown on the basis of Śrīmad Bhagavat praman (evidence).

All those points of contradictions can be solved very easily by the help of those scientific siddhānta vichars represented just in the middle of this article on the basis of Śrīmad Bhagavat siddhānta vichar or praman.

The Prabhupāda told that—

“There is no point in making a separate effort to artificially remember the Lord’s form, qualities and pastimes. The Lord and His Name are one and the same. This will be understood clearly when the coverings in our hearts are removed. By chanting without offenses you will personally realize that all perfection come from the Holy Name.”

Śrīla Kesava Mahārāja writes in an old copy of Jaiva Dharma 1953, in the introduction: “According to Śrīla Prabhupāda’s line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Śrīla Prabhupāda has expressed this very clearly in such works as Bhai Sahajiyā , Prākṛta-rasa, Sata-dusani and many other essays.

Nevertheless, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Śrīla Prabhupāda’s understanding, this is detrimental. Being the worthy recipient of Śrīla Bhaktivinoda Ṭhākura’s merciful glance, and being destined with an increasingly intense desire to fulfill his innermost wishes, he has divided the book into three sections for his followers. According to his desire we will not be selling the third volume, viz. rasa-vicara to the unqualified public. The first two volumes will be available for a symbolic price.”

In his introduction to Professor N.K. Sanyal’s book, Śrī Kṛṣṇa Caitanya, Śrīla Sarasvatī Ṭhākura writes as follows:

“One who presumes to instruct others without himself realizing the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudo-guru. It is necessary by all means to renounce the guidance of such a guru.”

Here—down given some special siddhānta vichars regarding siddha svarūpa of a sadhak and the exclusive procedure of nāma bhajana given by Śrīla Saccidānanda Bhaktivinod Ṭhākura and Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura Prabhupāda.

The seventh Gosvāmī Śrīla Saccidānanda Bhaktivionod Ṭhākura wanted to protect and preserve the Gauḍīya bhajana pranali (the perfect procedure of Gauḍīya bhajana as was shown by Śrīman Mahāprabhu) to the best of his ability and Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda wanted to follow & implement all those strict instructions of Bhaktivinod Dhara perfectly. In Jaiva Dharma, Śrī Caitanya Śikṣāmṛta, Śrīman Mahāprabhu śikṣā, Śrī Śrī Bhajana Rahasya, Śrī Harinam Cintamani, Dasa Mula tattva, and in many other books and articles or commentaries he has written all the strict rules and regulations or siddhānta vichars exactly as was shown by Śrīman Mahāprabhu, in fact there is no other way open before us to get the exact teachings of Śrīman Mahāprabhu except that. Bhaktivinod Vani Vaibhava book—a huge collection of his siddhānta vichars on all different topics, in which those are given very  categorely—where you can get the scope to change your wrong conception or fighting mood about Śrīla Saccidānanda Bhaktivinod Ṭhākura and his Vaikuṇṭha vani (all aprākṛta siddhānta vichars) . We cannot even imagine—how strict he was. Then why or how we can develop any wrong conception about him? Certainly some time some miracles can happen in bhajana line which is beyond our imagination.

You can consult the following advice given by Śrī Kṛṣṇa to Uddhava Ji Mahārāja—

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                                                     

(ŚB 11.12.3-6)

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, Rākṣas, 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.

Who is the guru of Śrīla Śukadeva Gosvāmī?

Who is the guru of Śrīla Parīkṣit Mahārāja?

Who is the guru of Śrīla Prahlāda Mahārāja?

Who is the guru of Śrīla Syamanada Prabhu, and how it was possible for him to get his own gopī svarūpa?

How it was possible for siddha Kṛṣṇa Das Baba of Govardhana Manasi Ganga to realize his own svarūpa?

How it was possible for siddha Madhusudan Mahārāja of Surya kuṇḍa to get siddhān pranali automatically?

Thanks a lot

Truly yours in the service of Sri Sri Guru-Gauranga and Go-Mata

Baba Sri Shyam das