The strong protest note by Srila Baba Maharaj against the dirty policy for getting the trademark of both "Hare Krishna" and "Hare Krishna Movement“(Part 2)

All glories to Śrī Śrī Guru-Gaurāṅga

Goloka-darśana (spiritual vision) versus jagad-darśana (worldly vision)

 

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Guru said that— “A fraud sādhu should be brought into notice of public, this is our most vital duty.” To establish the Absolute Truth it is a must, and not doing so is a great offence. 

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura told that— “Bhagavan can reserve the right of not being exposed to our material sense organs.”

Śrīla Prabhupāda very often used to explain the two terms ‘draṣṭā’ (the seer) and ‘dṛśya’ (the seen)—are we draṣṭā or dṛśya? He used to say— “Whatever I have to say, my whole message is based on proper comprehension of this truth. But how few people have really understood this dṛg-dṛśya-vicāra!”

He further used to say that— “A bhogī (one who attempts to enjoy this world) considers himself draṣṭā, and everything else, including the Supreme Lord, to be dṛśya, his object of vision (darśana). By goloka-darśana, Kṛṣṇa is perceived as the center of existence, and everything in this world as paraphernalia for serving Him; by jagad-darśana the jīva considers himself the center of existence and views everything, even the Godhead, as paraphernalia for his personal sense enjoyment. He who sees an object is called the seer, and an object seen by the observer is called the seen. The instrument of seeing is called sight. It is a common error to deem the sense of sight the actual seer. Whatever we can measure by any of our senses we also call a seeable object, and he who senses it is called the seer. It is best that the jīva see himself as the object of Kṛṣṇa's enjoyment. Thinking himself the seer, he sees the world as the object of his enjoyment. But thinking himself the enjoyer, under the influence of false ego, will result only in his misfortune. It is not fitting that the jīva see the world as the object of his own enjoyment. Rejecting that outlook, and instead seeing the world as the object of the Lord's enjoyment, seeing it as Kṛṣṇa's world or Gokula, is the jīva's good fortune and satisfies Kṛṣṇa's senses— “I am not the seer, but rather I am seen by Kṛṣṇa. I am not the enjoyer, but the object of enjoyment for Kṛṣṇa.”

This precise and unequivocal ascertainment of the position of the jīva, and stressing this point as the essential foundation of bhakti, was the unique contribution that Śrīla Sarasvatī Ṭhākura Prabhupāda tried to inculcate in his disciples and the general public. The extent to which individuals, religions, and sampradāyas recognized, acquiesced to, and lived by it was in Śrīla Sarasvatī Ṭhākura's estimation the litmus test of their genuineness, sincerity, and advancement in bhakti.

Being divisive, and certainly unpalatable to committed worldly sense enjoyers and advocates of a plurality of viewpoints, this ontological teaching gave definition to the Gauḍīya Maṭha as being not simply another religious organization, nor one characterized merely by high moral standards, but as philosophically distinct from other religious paths, and even from other vaiṣṇava-sampradāyas and Gauḍīya subsects, and from Gauḍīyas and others who quoted śāstra but had not grasped this essential point by which śāstra is to be accepted.

Whether or not their position has strength, all have the right to speak and make personal judgments. But giving up openness to different angles of vision in debate, everyone should instead come toward the truth and see things as they really are. Dṛśya, darśana, and draṣṭā, sambandha, abhidheya, and prayojana—all these subjects should be considered. These topics could not be exhausted even after talking on them day and night for five or ten days.”

Śrīla Sadananda Svami, the first western adherent to Gauḍīya Vaiṣṇava philosophy in the 20th century (the most intimate disciple of Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda) used to say that— “The true Upaniṣads, like God’s Word Revelation as a whole, are eternal living presence, and as such they cannot be written, or printed, or read, or uttered. They are expressions of svarūpa-śakti, of which God, His realm, the idea, the thing, and the real Word consists. This is why a Name of God, for example, never can be heard, read or expressed in its essence by someone who does not have svarūpa-śakti. It is the svarūpa-śakti itself which hears in the atma of the person who listens and sits before the guru, just as it is the svarūpa-śakti which speaks in the guru’s atma.”

In conclusion of the above siddhānta vichar of The Prabhupāda or Svami Sadananda Dasa we can get the same conclusion that we can safely say that those persons who are nowadays trying to trademark both "Hare Kṛṣṇa" and "Hare Kṛṣṇa Movement", all of them they have never seen or heard the Name of Kṛṣṇa. If they would have at least developed some basic understanding in regard to kṛṣṇa-nāma than such foolish idea would never enter their heart. 

Śrīla Sarasvatī Ṭhākura Prabhupāda often gave the example of Rāvaṇa's stealing māyā-Sītā, citing the statement aprākṛta vastu nahe prākrṭa-gocara: “Spiritual phenomena are never within the jurisdiction of material intellection.”  He also would say, “If we make a show of living in Navadvīpa-dhāma, we do not live there at all. If we pretend to approach a guru and receive dīkṣā and śikṣā, then actually we do not go near or even see him. We are like bugs and mosquitoes on a sādhu, that can neither see nor touch the spiritual substance of his transcendental body.”

Only those who are very much materialistic business-minded people, those who are trying to exploit others for their own selfish ends can make such proposals as to trademark both "Hare Kṛṣṇa" and "Hare Kṛṣṇa Movement”.

The Prabhupāda also said that— “Hiraṇyakaśipu thought he was the seer of the pillar in his hall and desired to observe the existence of Viṣṇu, or to measure Viṣṇu, and adjudging himself the enjoyer, perceived Prahlāda as his son, the object of his enjoyment. But the Lord of inconceivable powers revealed His inconceivable eternal form to Hiraṇyakaśipu and destroyed that seer, and was very merciful to Prahlāda, who regarded himself as the object to be seen or enjoyed by Viṣṇu.”

From the small treatise named ‘What Gauḍīya Math is doing’, which was published by Visva Vaiṣṇava Raj sabha in the year of 1930 some excerpts are given to cure the cancer disease already developed long ago inside the heart of those businessmen in the guise of Vaiṣṇava.

The Gauḍīya Maṭh says—in the name of dharmma it is not proper to practise trade. Not using Hari to serve our own pleasures, our duty is only to serve 'Śrī Hari'. The Gauḍīya Maṭh says that imitating the devotee of Hari or putting on the dress of Nārad as in a theatrical performance is far from walking after the devotee of Hari or following Nārad. The delightful tune, time, cadence alone do not constitute the Hari-kīrttan of the Gauḍīya Maṭh; those are found even in the performances of the gramophone or harlots. Cetanatā, 'consciousness' is necessary, the fiery life is necessary, simultaneous practice and preaching is necessary. The Gauḍīya Maṭh says that he who does not possess a pure character is not fit even to be styled man not to speak of being regarded as religious (dharmmik). The Gaudīya Math keeps at a distance from the five Kali-sthānas (abodes of quarrel). The Kali-sthānas according to the opinion of the Bhāgavata are the following—(1) dissipating games such as cards, dice etc.; trade or the profession of a trader in the name of dharmma; (2) indulgence in luxuries such as betel, tobacco, wines etc.; (3) improper association with women or unusual addiction to one's own wife; (4) animal slaughter; not to proclaim the truth to people but to deceive them by lies; not to preach Hari-kathā 'the word of God' to jīva; in lieu of Hari-kathā to give other kinds of advice; (5) by cheating people or by accepting money that is earned by their labour from the people in general, to apply such wealth to the maintenance of wife and children, or increasing the scope of one's own enjoyments; not to employ everything—the body, mind and speech of the jīva—life, wealth and intellect—in the service of Śrī Viṣṇu, Who is the proprietor of all things and the Lord of all wealth.

Also, The Prabhupāda wrote the following warning to those businessmen and cheaters in one of his letters, dated October 20, 1928—

"Śrī Gauḍīya Maṭh cannot have and actually does not have anything in common with those, who duplicitously join Gauḍīya Maṭh with a motive to misuse Divine Knowledge for the service of their own selfish ends. Feigned dīkṣā and obtainment of Divine Knowledge are never one and the same. Śrī Caitanya and His sincere devotees are eternally present in Śrī Gauḍīya Maṭh. All those owlish persons who are incapable of seeing the light are called māyāvādīs, karmmīs and wayward non-devotees."

—from the letter by Śrīla Prabhupād Bhaktisiddhānta Sarasvatī October 20, 1928

Śrīla Prabhupāda further said that— “Those who are materialistic, who are very proud of worldly wealth and have no spiritual knowledge, consider their own happiness the aim of life, as do the prākṛta-sahajiyās. Some aspire to enjoy themselves by sharing the happiness of Kṛṣṇa. This is the mentality of fruitive workers who want to enjoy sense gratification by making a show of service to

Kṛṣṇa.”

Very often Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda used to describe padmā-nīti, the policy of Padmā (Kaṁsa's mother):

“In payment for herding his cows, Nanda gives Kṛṣṇa a little milk and butter to eat. If Nanda were shown the account of the value of the milk and butter against the amount of work that Kṛṣṇa does, he would definitely give up Kṛṣṇa.” Having the calculating mentality of a merchant, Padmā cannot understand how in guileless love devotees dedicate all their activities to Bhagavān. Non-devotees cannot comprehend how devotees give their all to Kṛṣṇa, and how Kṛṣṇa is dearer to Nanda than his very life. Therefore, non-devotees resort to padmā-nīti for conducting mercantile exchanges with Bhagavān.”

vittam eva kalau nṝṇāṁ

janmācāra-guṇodayaḥ

dharma-nyāya-vyavasthāyāṁ

kāraṇaṁ balam eva hi                                                               

(ŚB 12.2.2)

In Kali-yuga, wealth alone will be considered as the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.

Gaura Hari Hari Bol