Suppression of fact is a great offense (the very special note for your kind information)

The text about Sripad Ananta Vasudeva was taken long ago from the website —  www.prabhupadarays.com. By the time some sevakas already changed, so maybe it has happened so that, I mean — this article was uploaded long ago without any information ( or permission) of Srila Baba Maharaj who is extremely busy all the time, only recently it came to our notice. Really we are very thankful for your kind information to us. Please excuse if any inconvenience caused regarding that matter. Thanks a lot.

Date ……. 09.09.2024

To

All those blessed Gauḍīya Devotees all over the world irrespective of any society colour

Dear/Blessed devotees

Dandavat pranam to you all from our (all the society members of Śrī Bhakti Siddhānta Vani Sevā Trust) heart. Please try to bless us and cooperate with us for our fearless honest effort to project the absolute siddhānta  vichar  in front of you all without any hesitation, because Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta  Sarasvatī  Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa- Jagad Guru said that—“If the whole world going away against me and those who have come to me to accept me as their preceptor— one by one if they all going away leaving me – still I will not stop speaking about the Absolute Truth absolute way by standing on the absolute platform remaining under the umbrella like shelter shadow of my Paramahaṁsa Guru-pada-padma fearlessly without any slightest deviation.”

Our ‘Śrī Shyam Baba group’ (Śrī Bhakti Siddhānta Vani Sevā Trust) can never forget the resolution taken by Śrīla Prabhupāda, so how you can misunderstand us, this is a matter of great concern and surprise!

This was the resolution of Śrīla Prabhupāda or we can say it is the standing order by him that –“Fraud sādhu should be brought into notice of public, this is our most vital duty in the way of that Absolute Truth.” Long ago (approx.7/8 years back) some historical facts and figures were published about those who accepted him as their preceptor but we should remember that some of them left Śrīla Prabhupāda and Śrī Gauḍīya Maṭha. But some of them left Śrīla Prabhupāda and Gauḍīya Math, not only that but also they are completely gone against him (Śrīla Prabhupāda) to oppose him and his Mission. We can show many such evidences to project the fact if the situation demands so. But what is the most important point to be considered in this case is that – previously under the guidance or ānugatya of Śrīla Prabhupāda they received some guru-kṛpā and on the strength of guru-kṛpā some very excellent power developed in them to accomplish some very special sevās like preaching-writing-editing etc. very perfectly in a very divine manner. Those can be accepted, but when they left Śrīla Prabhupāda — they lost all their divine power. In that case without any hesitation we should reject them to prove our faithfulness or loyalty unto the lotus feet of Śrīla Prabhupāda. Or again some Prabhupāda niṣṭho devotees can reject them all the way without accepting any part of their life to avoid the bitter and dirty memory of their past experiences.

From the following sloka we can see the following absolute siddhānta vichars which can not be compromised with any duplicity relating to the absolute truth.

jīvan-muktā api punar-bandhanaṃ yānti karmabhiḥ

yady-acintya-mahā-śaktau bhagavaty-aparādhinaḥ

(Vasana-bhasyodhrita Sri Bhagavata-parisita-vacana)

Those souls who have attained liberation in living condition can again become bound if they commit an offense to the inconceivable powerful Supreme Personality of Godhead (and His devotees).

So, in this way anyhow you cannot point out even a single speech or writing or comment of Śrīla Baba Mahārāj by the help of which you can point out any flattering mood to subscribe those fallen disciples (?) of Śrīla Prabhupāda or any other Mahajan. Until recently you can find nobody against Śrīla Baba Mahārāj regarding his absolute siddhānta vichars. If at all something negative came to your notice about them on the website — www. shyamdasbaba.com, then be sure that we are not at all responsible for that, because we took those informations from – www.Prabhupādarays.com intact way as it was published there without any addition or alteration. This has been our honest and sincere effort under the guidance of Śrīla Prabhupāda to save you all from developing misconception.

We beg for pardon unto the lotus feet of all Gauḍīya devotees all over the world.

Thanks a lot

Truly yours in the service of Sri Śrī Guru Gaurāṅga and Go-Mātā

Śrī Bhakti Siddhānta Vani Sevā Trust

__________Here the beginning of the article taken from —www.Prabhupādarays.com starts–__________

Sripada Ananta Vasudeva Paravidyabhusana Prabhu

Widely considered the most brilliant, and undoubtedly the most enigmatic, of Srila Bhaktisiddhanta Sarasvati’s disciples, Ananta Vasudeva Paravidyabhusana Prabhu was born in 1895 as the youngest brother of Jagadisa Basu (later to be Srimad B.P. Tirtha Maharaja) and named Ananta. From childhood he was attracted to kirtana and sastra. By age eight he had memorized parts of the Ramayana, Mahabharata, and Bhagavad-gita. He became expert in playing mrdanga and would sing for hours, especially the compositions of Srila Narottama dasa Thakura, in his connaturally melodious voice.

At age sixteen while a student at Berhampur, Murshidabad District, Bengal, Ananta went to Calcutta to join his father and brother Yogindra in a parade welcoming the visiting George V, emperor of India. But being more eager to see the emperors among the Vaisnavas, he accompanied his father and Yogindra to Srila Bhaktivinoda Thakura’s Bhakti Bhavan. Upon entering they saw the Thakura seated on a wooden asana, with Sri Siddhanta Sarasvati sitting at his feet chanting japa. Sri Krsnadasa Babaji remained at a little distance on the veranda. After they had prostrated to the venerable Thakura, he smilingly spoke the benedictory words tomader mangala hauk (Let there be auspiciousness for you) and then said, “It is good to go see the king. Under his rule we are able to chant the holy names without disturbances. That the British are tolerant of our religious practices is to our advantage.”

In 1912 Ananta again had darsana of Sri Siddhanta Sarasvati at Kashimbazar, and then again in Calcutta in 1915 and 1916 at remembrance meetings for Srila Bhaktivinoda Thakura, which were addressed by many leading personalities of Bengal.

While completing his studies at Calcutta University, Ananta stayed with his brother Jagadisa, who was living on the same lane as Kunja Bihar! Prabhu and was his intimate friend. In their company he returned to Bhakti Bhavan in early 1918. Ananta was disconcerted by assertions of the Brahmo Samaj founder Rammohan Roy and others posing as learned religious leaders, who by their erroneous propaganda were vilifying Vaisnava dharma and misleading the supposedly educated youth of Bengal toward atheistic views. He asked Sri Siddhanta Sarasvati if the allegations of these formidable enemies of Vaisnavism could be countered, and if so, by what arguments, and when it might happen. In particular, he wanted to know if charges against the significance of Srimad-Bhagavatam could be refuted, and if by unbreakable logic it could be established that the conclusions of Srimad-Bhagavatam represent Vedanta philosophy. Before responding, Sri Siddhanta Sarasvatliinstructed Ananta to sing a bhajana. Astonished, Ananta asked Sri Siddhanta Sarasvati how he knew him to be a kirtaniya, and Sri Siddhanta Sarasvati just laughed mildly. Ananta then chanted Srila Bhaktivinoda Thakura’s composition beginning kabe ha’be bolo se-dina amara, and all present seemed to appreciate the recitation. It was likely that most had never heard that kirtana before, as it had been published only recently. Thereafter, in resonant tone and in much detail, Sri Siddhanta Sarasvati dismantled the propositions of the anti-party and declared that their cheating must be publicized. When Ananta finally left that day, he was relieved of an angst that had been gnawing him for months, and was convinced that a singular person capable of replying to those atheists had now been sent to the world.

Ananta started to associate thickly with Kunja Bihari Prabhu and hear Hari-katha from him. In early 1918 he graduated from Calcutta University in the first class. Then on the night preceding Gaura-jayanti in March 1918, he was suddenly called by Kunjada to accompany him to Mayapur—the news was out that Sri Siddhanta Sarasvati was to take sannyasa.

It was Ananta’s first visit to Mayapur. Along with several others, he received diksa on the day after Gaura-purnima, and was renamed Ananta Vasudeva after the famous deity of Krsna in Bhubaneswar. Later Srila Bhaktisiddhanta Sarasvati titled him Paravidyabhusana (decorated with transcendental knowledge). Often he was referred to informally as Vasudeva Prabhu.

Although from the beginning he was part of Srila Bhaktisiddhanta Sarasvati’s inner coterie, it was not until May 1920 that Vasudeva Prabhu left all material commitments to join the mission as a completely dedicated brahmacari.

Once from within a room, Vasudeva Prabhu was singing a kirtana of his own composition beginning ohe premera thakura gora. Unknown to him, Srila Sarasvati Thakura was standing outside listening. Afterward Srila Sarasvati Thakura expressed appreciation of that song and subsequently had it published in Sajjana-tosani.

Vasudeva Prabhu was instrumental in introducing the first annual observance of Vyasa-puja, on Srila Sarasvati Thakura’s avirbhava-tithi in 1924, during which he revealed pranama-mantras honoring his gurudeva. Thereafter these mantras were congregationally chanted matutinally each day in every Gaudiya Matha. Vasudeva Prabhu also composed pranama-mantras for Srila Gaura Kisora dasa Babaji, Srila Bhaktivinoda Thakura, and Srila Jagannatha dasa Babaji.  Moreover, he introduced the stating of astottara-sata-sri and om visnupada in formal writing and utterance (especially in the jaya-dhvani) of Srila Sarasvati Thakura’s name. Similarly, Vasudeva Prabhu introduced usage of cid-vilasa in conjunction with Srila Sarasvati Thakura’s name to indicate his wholly transcendental position within the Lord’s personal retinue. Another of his lasting contributions to the legacy of the Gaudiya Matha was his setting tunes according to the traditional style known as gadanhati for those kirtanas that Srila Bhaktivinoda Thakura had composed without stipulating a melody.

[1]       Until today, these pranama-mantras have remained standard within most of the Gaudiya Matha diaspora and also within Iskcon. That the pranama- mantra for Srila Bhaktivinoda Thakura (namo bhaktivinodaya … rupanuga-varaya te) was composed by Vasudeva Prabhu when quite young, before he accepted diksa, is clear from its being featured in Sajjana-tosani 18.524 (March 1916). It is not known when the mantras for Srila Gaura Kisora dasa Babaji and Srila Jagannatha dasa Babaji were composed.

^ Astottara-sata-srl—adorned with 108 transcendental opulences. Om—invocation of the Absolute Truth; visnupada—one who is of the same status as Visnu, or situated at His feet. Cit—the aspect of Krsna’s internal energy that reveals knowledge; vilasa—(one who takes part in) pastimes.

The term astottara-sata-sri in praise of exceptional acaryas had been in vogue in the Sri and Madhva sampradayas since time immemorial. Stating om visnupada was as directed in Hari-bhakti-vilasa (1.95). Astottara-sata-srl and om visnupada gained wide and permanent usage; cid-vilasa not so.

From 1925 Vasudeva Prabhu was Srila Bhaktisiddhanta Sarasvati’s personal secretary. He took upon himself the vow of eating only if ordered by Srila Bhaktisiddhanta Sarasvati, and as a result sometimes fasted. He once pronounced, “I challenge maya to take me from the lotus feet of Srila Prabhupada.”

As a srutidhara (one who remembers all he hears), Vasudeva Prabhu could repeat everything he heard from his gurudeva. Often while discoursing, Srila Bhaktisiddhanta Sarasvati would speak for some minutes so quickly and animatedly that it was difficult even for his disciples to understand what he was saying. Then he would stop and ask Vasudeva Prabhu to explain what had been stated, which the percipient Vasudeva Prabhu would do accurately. And unlike when he would ask other disciples to sing, Srila Bhaktisiddhanta Sarasvati often requested Vasudeva Prabhu to chant without first specifying the kirtana he wanted to hear, which further suggested that Vasudeva Prabhu was precisely attuned to the desires of his master.

Vasudeva Prabhu was highly respected for his erudition, agile intelligence, and renunciation. His word on doctrinal matters was certified by Srila Sarasvati Thakura and therefore honored by all within the mission. By such qualities he became the unofficial leader of the brahmacaris, and his closeness to Srila Sarasvati Thakura made him even more prominent than most sannyasis.

There was a saying in the Gaudiya Matha: “To learn about siddhanta go to Vasudeva Prabhu, and to learn about seva go to Kunjada.” Ananta Vasudeva Prabhu was known as vani-vigraha, the personification of spiritual instructions, or siddhanta-vigraha, the personification of correct philosophical conclusions, and Kunjada as seva-vigraha, the personification of service.* Vasudeva Prabhu was particularly sharp in debate; he could immediately grasp the weak points in an opponent’s presentation and refute them.

Vasudeva Prabhu oversaw the publication department, particularly the production of the Gaudiya and Harmonist magazines, and along with his close associate Sundarananda Prabhu he assisted Srila Sarasvati Thakura in many literary projects by transcribing, researching, editing, proofreading, and publishing. Srila Sarasvati Thakura often said, “Sundarananda is my right hand and the other is Ananta Vasudeva.” Both were widely revered within the Gaudiya Matha, yet because they would not tolerate even slight infringements of standards, some found it difficult to live with them.

[1]      The appellation seva-vigraha is accorded to Sri Nityananda Prabhu in Cb 1.2.5.

Srila Sarasvati Thakura sometimes referred to Ananta Vasudeva Prabhu as his Ganesa, for just as Ganesa was Vyasadeva’s scribe, Vasudeva Prabhu would record as he dictated. He often asked Vasudeva to supply references to points he made while dictating, or gave the gist of a topic for Vasudeva to elaborate on in writing. In this way he composed the commentaries Gaudiya-bhasya, on Sri Caitanya-bhagavata, and Srimad-bhagavata-vivrti. He often said, “Vasudeva Prabhu has done many things for me.”

Shortly before Srila Bhaktisiddhanta Sarasvati passed away some disciples asked him, “When you leave this world who will speak your message?” to which he replied, “Vasudeva Prabhu is intimate with my thoughts. Whatever I have told, whatever i have not told, all will be explained by Vasudeva. Rupa-raghunatha- vani is to be taught by him.”

 The later history of Ananta Vasudeva Prabhu is unusual and fraught with controversy. After Srila Bhaktisiddhanta Sarasvati’s demise, Ananta Vasudeva was appointed acarya of the Gaudiya Mission and took sannyasa, with the name Srimad Bhakti Prasada (B.P.) Puri Gosvami. But amid the ensuing infighting, he gave up sannyasa, married, and abdicated as head of the Mission. It was widely reported that he also rejected some teachings and practices imparted by his guru—for instance, stating that Srila Sarasvati Thakura’s introducing of sannyasa was not according to sastra, and disagreeing with his conception of parampara. From certain of Ananta Vasudeva’s statements it became clear that he considered Srila Sarasvati Thakura not a nitya-siddha. Thus Ananta Vasudeva was rejected by most of his godbrothers and many of his disciples. Further horrendous accusations were leveled at him, which he never cared to rebut (nor were they ever proven). Later he lived almost incognito in Vrndavana, where he salvaged and published ancient Vaisnava manuscripts, particularly those of the Six Gosvamis of Vrndavana—a project that Srila Sarasvati Thakura had wanted executed. Ananta Vasudeva Prabhu departed this world from Vrndavana, and although to many his name is indelibly associated with ignominy, to this day others worship him as a misunderstood and misrepresented saint.

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Ananta Vasudeva Prabhu was one of the contemporary disciples of Srila Prabhupada.  In order to keep us away from popularity and allow us to enter into deep eternal transcendental services, Ananta Vasudeva Prabhu manifested an extraordinary charismatic ‘deception’ pastime in the eyes of Gaudiya Vaisnava history.

Ananta Vasudeva Prabhu was born on 25th of August 1895 in the family of father, Rajani Kanta Basu and mother, Srimati Vidhumukhi Devi at the village of Sandeep Hatia, district Noyakhali.  At present, this place is in the territory of Bangladesh. Since childhood, Ananta Vasudeva Prabhu had spontaneous attachment for reading Srimad Bhagavatam and chanting devotional songs which were written by Srila Narottam Das Thakur & Srila Bhaktivinode Thakur while playing the mrdanga (musical drum made of clay). On 30th December 1911, along with his father and elder brother (Yogendranath Basu) at the age of 16, he met Srila Bhaktivinode Thakur and Bimala Prasad (birth name of Srila Prabhupada) at his residence Bhakti Bhavan, Rambagan, Kolkata.

In 1918, Ananta Vasudeva Prabhu again met with Srila Prabhupada at Bhakti Bhavan, Kolkata. Once, during his meeting with Srila Prabhupada, he melodiously sang, ‘Kabe Hobe Bolo Sei Din Amar’ a song written by Srila Bhaktivinode Thakur. On the next day, during the Gaura Purnima festival, he received initiation from Srila Prabhupada and became known as Ananta Vasudeva Prabhu. In a short period of time Srila Prabhupada was attracted by his extraordinary devotional charisma and therefore appointed him as the chief editor of Bhagavata Press. Ananta Vasudev Prabhu was known to be extremely intelligent and proficient in Sanskrit and an erudite scholar.

In 1924, Ananta Vasudeva Prabhu was the first personality who inaugurated the glorious worship of Sri Guru termed as Vyas puja in the Gaudiya Math, thus, giving the devotees an opportunity to observe this auspicious ceremony. This allowed the devotees to understand the significance of such an important festival.  Furthermore, he conducted the 50th Vyas-Puja festival of Srila Prabhupada.

The ultimate truth is that every living being in this mortal world has to die. At 5.30 am on the 1st of January 1937, Srila Prabhupada’s physical departure invoked extreme separation amongst all of his disciples. Nonetheless, on the 26th of March 1937, to continue the divine mission of Srila Prabhupada, Ananta Vasudeva Prabhu was unanimously selected by his godbrothers to be the successor Acharya of Gaudiya Math. In June 1939, he took the sannyas vow and was ordained with the new name, Srila Bhakti Prasad Puri Das Thakur.

In 1941, Srila Puri Das Thakur felt inspired to change the society’s name from Gaudiya Math into Gaudiya Mission.

In 1943 Srila Puri Das Thakur’s incredible popularity was disturbing him.  Therefore, he manifested a ‘deception’ pastime (which laymen cannot understand), abandoning the position of Acharya in preference to performing solitary spiritual practices for relishing the eternal service of the Divine Couple in Vrindavan.  In 1954, he appointed his godbrother, Srila Bhakti Kevala Audulomi Goswami Maharaj, to continue the Acharya post of Gaudiya Mission.  Later, he printed almost all the rare Goswami books and distributed them freely amongst local schools and libraries.

On the 8th of March 1958, Srila Puri Das Thakur departed from this mortal world.

Through his entire life, he taught us that no one is able to realize a pure devotee’s activities for entering the highest destination (Goloka Vrindavan) with their mundane intelligence.

__________Here the beginning of the article taken from —www.Prabhupādarays.com ends–___________

The Special note:

Remember that — this can never be a vanchana moye līlā (deceptive līlā)

(Suppression of fact is a great offense)

From Śrīmad-Bhāgavatam we know the following śloka—

satya-vrataṁ satya-paraṁ tri-satyaṁ

satyasya yoniṁ nihitaṁ ca satye

satyasya satyam ṛta-satya-netraṁ

satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ                             (ŚB 10.2.26)

The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation — creation, maintenance and annihilation — You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favour, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the original source of all truth. Therefore, offering our obeisances, we surrender unto Your Lotus Feet. Kindly give us protection.

If we are unable to accept even historical truth (apparent truth), then how we can accept the Absolute Truth ! Genius personality does not always necessarily means devotional personality or can be so sometime. We agree with you all that he was really an exceptional genius personality all along, but his sudden fall down implies that some offense must have done by him. Most likely all those personal glorifications—what all he used to hear from the lotus mouth of The Prabhupāda and other Vaiṣṇavas surely had an ironical impact inside his subconscious mind, for which maybe he started feeling his own gravity or importance more and more than his own Gurudeva Śrīla Prabhupāda, otherwise it would not have been possible for him to develop so many doubts and suspicions against his Guru-pada-padma (?) Śrīla Prabhupāda and his divine activities!

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī  Ṭhākura Prabhupāda said that —“I pray unto the Lotus feet of Bhagavan so that I never develop this kind of bad luck as to hear my own appreciation from the lotus mouth of guru-Vaiṣṇava, rather I want to be controlled and rectified by them.”

In the above article it is confirmed that—

The later history of Ananta Vasudeva Prabhu is unusual and fraught with controversy. After Śrīla Bhakti Siddhānta Sarasvatī ’s demise, Ananta Vasudeva was appointed ācārya of the Gauḍīya Mission and took sannyāsa, with the name Śrīmad Bhakti Prasada (B.P.) Puri Gosvami. But amid the ensuing infighting, he gave up sannyāsa, married, and abdicated as head of the Mission. It was widely reported that he also rejected some teachings and practices imparted by his guru—for instance, stating that Śrīla Sarasvatī  Ṭhākura’s introducing of sannyāsa was not according to  śastra, and disagreeing with his conception of paramparā. From certain of Ananta Vasudeva’s statements, it became clear that he considered Śrīla Sarasvatī Ṭhākura not a nitya-siddha. Thus Ananta Vasudeva was rejected by most of his godbrothers and many of his disciples…………………………………………………………

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)

He who lacks discrimination is devoid of faith, full of doubts and suspicion can get lost in the way of bhajan path. For the doubting soul there is happiness neither in this world nor in the next.

Also, we can see one article named “Who was Ananta Vasudeva” by Śrīla A.C. Bhaktivedanta Svami Mahārāj about him—

Please follow the link– https://thepathofbhakti.com/who-was-ananta-vasudeva/

Now point is that – if at all you like to divert our attention by speaking that — it was his exceptional highness, due to that reason he left his Gauḍīya Mission Ācāryaship and sannyāsa to avoid lābha, pūjā, pratiṣṭhā to concentrate in solitary bhajan – then surely it is absurd (because love letter was discovered much before that) because paramahaṁsa-avadhut-līlā has some special criterion (it is beyond human comprehension) which all are naturally driven by the absolute bhagavat-prema. So wherefrom the question of disruption or destruction mood aroused inside him against Śrīla Prabhupāda and Gauḍīya Maṭha? Is it not one kind of retaliation mood?

How someone can pass away this kind of very complicated or dangerous issue – simply by saying that this was his deceptive līlā to support him and his immoral activities? Even when Śrīla Prabhupāda gone away from this material planet, then he and Sundrananda Prabhu both of them went on writing all against Śrīla Prabhupāda and Gauḍīya Maṭha up to the last moment of their life. In fact, they rejected Śrīla Prabhupāda (or left Śrīla Prabhupāda) and accepted Śrī Kanu Priya Gosvāmī in the line of Shyamananda Paraivar. About this our Srila Baba Maharaj heard directly from Vinodananda prabhu — the younger son of Sundrananda prabhu and Kanailal Panchatirtha (the Ex-principal of Sanskrit College Navadvip). Finally we like to beg for pardon to help you rectify your misconception.

From the following śloka we can see the following absolute siddhānta  vichar which can never be compromised with any kind of duplicity relating to the Absolute Truth.

jīvan-muktā api punar-bandhanaṃ yānti karmabhiḥ

yady-acintya-mahā-śaktau bhagavaty-aparādhinaḥ

(Vasana-bhasyodhrita Śrī Bhagavata-parisita-vacana)

Those souls who have attained liberation in living condition can again become bound if they commit an offence to the inconceivable powerful Supreme Personality of Godhead.

Those who cannot even appreciate apparent truth, how we can expect that they can accept Absolute Truth? The Prabhupāda has written one small treatise named— “Truth –Real and Apparent” to indicate us how to accept the Absolute Truth fearlessly without any hesitation because otherwise we can never reach that absolute goal with any kind of party colour or biasness. From Śrī Upadeśāmṛta we can see that this is the strong instruction of The Prabhupāda that — “As soon as you came to know about that Absolute Truth, then immediately you will have to try your best to embrace that Absolute Truth without wasting even a fraction of second”.

The nature of the Absolute Truth or the svarūpa of the Absolute Truth already indicated by The Prabhupāda. For your kind information we are giving it below—

“Do not try to discover the nature of truth by the exercise of your imagination. Do not endeavour to attain the truth through experience of this world. Do not try to manufacture truth in order to satisfy your erring inclinations, or hastily accept anything for the reason that it satisfies such inclinations. Do not regard as truth anything that has been “built up” or has the support of a majority of people like yourself, nor as untruth anything that is rejected by the overwhelming majority. According to the scriptures there will be found hardly one in a crore of human beings who really worships the truth. What is proclaimed by the united voices of all the people of this world as truth may turn out to be false. Therefore, cease to confront the truth in a challenging mood. The truth is not brought into existence by such arrogance. One has to approach the truth in the spirit of absolute submission. It is necessary to listen to truth. Truth is self-revealing, and only when it is pleased to reveal itself can its actual nature be known to us, and not otherwise.”

(Lecture, 1926: Gaudiya 15.342; Nadia Prakash, 12.276.1127)

bhrama, pramāda, vipralipsā, karaṇāpāṭava

īśvarera vākye nāhi doṣa ei saba                                                   (Cc/Adi/7/107)

“Those material defects of nature like — illusions, misconception, cheating propensity or sensory inefficiency do not exist in the words of the Supreme Personality of Godhead (or his pure devotees).

All those are the natural defects with human beings, so we know the following proverb— “To err is human, but a real sādhu is beyond the limitation of Māyā, so we cannot expect any kind of siddhānta virod or rasābhāsa from such a real sādhu, who is completely in line of Guru-param-para or śrauta-panthā? So then how we can expect negative response from you all. Actually man power or money power or educational power etc. nothing can establish the Absolute Truth, because logical interpretation cannot stand in the way of that Absolute Truth. If some  ācārya going to feel sorry for his past wrong activities like Vaiṣṇava criticism or abusing Vaiṣṇavas or siddhānta  virode and rasābhāsa etc. then obviously we should not have any grievance anymore inside our hearts, but surely that procedure should be scientific to prove the authenticity of his honest mood of rectification like his instruction to his followers for rectifying all those wrong or offensive comments (in the form of books, articles or comments and  speeches) already published before, then what to speak about the repetition of the same mistake which going on still today!

For your kind information we are going to quote the following declaration by Svami B.G. Narashinga Maharaj who is the prominent diksha  disciple of Srila A.C Bhaktivedanta Svami Maharaj and shiksa disciple of Srila Bhakti Rakshak Sridhar Gosvami Mahraj and Srila Bhakti Pramode Puri Gosvami Maharaj according to Bhagavat-parampara, who has written the following fact boldly, though you can deny it, but still it is the fact—

“In the everyday hustle and bustle of preaching in the west and performing our many duties and services to Krsna and our guru-varga, we often forget, or have never heard of the previous generations of devotees who sacrificed and endured against all odds to spread the glory of the mission of Sri Krsna Caitanya, and who achieved the ultimate grace of the Supreme Lord to become one of His eternal associates. Had they not done their duty and performed their service in the mission of Mahaprabhu, we ourselves would not be where we are today, basking in the rays of the effulgent sun of Lord Caitanya’s sankirtana movement. Let their memory and their achievements never be forgotten. All glories to Lord Caitanya’s devotees past, present and future!”

Ācārya Keśarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja said that— “With a strong hope to get pratiṣṭhā by exhibiting our personal talent, if we never hesitate to identify our most favourable benefactors (or true well-wishers) previous ācāryas as ignorant and foolish, then in that case our children (our next generations) they also can call us ignorant, foolish or uncivilized (or brute) etc., what strange or surprise can be there in it?”

Thanks a lot

Truly yours in the service of Sri Śrī Guru Gaurāṅga and Go-Mātā

Śrī Bhakti Siddhānta Vani Sevā Trust