Those material languages cannot help us to reach Vaikuntha-jagad, but when svarup shakti of Bhagavan can enter into someone then any language can work like magic, or even without any language – Part 2

All glories to Śrī Śrī Guru-Gauranga

Those material languages cannot help us to reach Vaikuṇṭha-jagad, but when svarūpa śakti of Bhagavān can enter into someone then any language can work like magic, or even without any language – Part 2

By Śrīla Śyāma Dāsa Bābā

Date: 27.05.2025

(...continuation of the previous article from Part 1)

We have no right to touch or change any divine writings of any mahājana, but any divine personality can give a sweet touch in the writing of any mahājana by the power of svarūpa-śakti given to that divine personality by Supreme Lord. Below given some examples for your easy understanding—

In front of Śrīman Mahāprabhu Śrīla Sarvabhauma Bhaṭṭācārya Mahāśaya purposely changed the word of the following śloka of Śrīmad-Bhāgavatam (ŚB 10.14.08), but still Śrīman Mahāprabhu was not at all angry — who is the Supreme Lord. Why? Because the change done by Śrīla Sarvabhauma Bhaṭṭācārya was not at all against the bhāva of Śrīman Mahāprabhu. His bhāva (theme) was absolutely ok.

tat te ’nukampāṁ su-samīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk                    (ŚB 10.14.8)

Oh my Lord! When someone waiting patiently for your mercy to come on his head, thinking what all happening in his life is nothing but the reaction of his previous activities (good or bad), and he can submit unto your Lotus feet with extreme faith by body, speech and mind, then surely he become eligible for liberation, for it has become his rightful claim. 

This is the original part of the śloka ‘jīveta yo mukti-pade sa dāya-bhāk’, but this was the remarkable change done by Śrīla Sarvabhauma Bhaṭṭācārya— ‘jiveta yo bhakti-pade sa dāya-bhāk’.                    

Also, our Śrīla Prabhupāda was not at all angry when the small boy Śrī Rādhāramaṇa Brahmacārī (who was later famous as Śrīla Bhakti Kumud Shanta Gosvāmī Mahāraj in his life) changed the following śloka of Śrī Caitanya-caritāmṛta in one article on jīva-tattva written by him in the following way, which was originally written like this— “jīvera svarūpa hoy nitya-kṛṣṇa-dāsa” (Cc Madhya 20.108), but he wrote that “jīvera ‘svarūpa’ haya gurur nitya-dāsa”.

What to speak about Śrīla Prabhupāda, because Śrīla Prabhupāda was very very happy to hear the absolute siddhānta vichar from the small boy, though the original śloka was changed by him apparently. Śrīla Prabhupāda said that— "To think that the sun we see this morning is not the same sun my grandfather saw but is a fresh new sun that has only taken birth today is simply childish. The Purāṇas are the oldest texts, and they appear and disappear. Those who consider “appearance” birth, and therefore think that the scriptures are modern texts, have been deceived.

For example, there is a racetrack on the land below your home. You can see through the small window in your house a jockey and horse suddenly running before your eyes and then disappearing. Would you think that the moment you saw the jockey and horse was the moment that they were being born, and the moment they disappeared from your sight was the moment of their death? No intelligent persons would think that. They would know that the horse and jockey were running before they came into and view and continued to run once they are out of sight, but that it is not possible to see the whole race from a small window. Similarly, if human beings with imperfect senses try to judge the appearance of the transcendental, sunlike Purāṇas with their mundane senses and insignificant intelligence, they will surely be misguided. They are deceived if they think what is “ancient” is actually “new” or “modern.”"

Also, what Śrīla Sadananda Svami said has a very very deep inner meaning, which apparently seems to be very perplexing, but be sure there is always some absolute harmony between Śrīla Prabhupāda and Śrīla Svami Sadananda Dasa. Though Śrīla Sadananda Svami is absolutely correct (right) in passing such a remark which is apparently against Śrīla Prabhupāda, but still this was the absolute perfect siddhānta vichar given by him.

Those very cheap sahajiyā vicharas can get huge popularity due to their samānaya (reconciliation procedure adopted by them), whereas the above absolute siddhānta vicharas can get the absolute approval of the Supreme Lord, but not by the public. Our Gauḍīya rūpānuga — they always tried their best to make those very tough and uncountable śāstra vicharas in a very easy understandable way, to help common public realize at least something. What all śāstra vicharas were written by Śrīla Rūpa Gosvāmīpada, by Śrīla Santāna Gosvāmīpad or by Śrīla Jīva Gosvāmīpad and other Gauḍīya rūpānuga etc., not at all understandable for us all, because we are not up to that level, so Śrīla Saccidananda Bhaktivinod Ṭhākura took trouble to compile all different books and articles or kīrtanas etc., which all can give the same theme which was originally given by our previous Gauḍīya guru-varga. Śrīla Narottama Ṭhākura Mahāshaya has written kīrtana books like ‘Parthana’, ‘Prema Bhakti Chandrika’ etc.— those highly sensitive aprākṛta kīrtanas can give the same feeling or even more than that what we are supposed to develop by the culture of those typical writings of those six Gosvāmīs and their followers, under the absolute guidance of rūpānuga Gurudeva. From Śrīmad-Bhāgavatam we know the following śloka  (ŚB 6.3.19-21)—

dharmaṁ tu sākṣād bhagavat-praṇītaṁ

na vai vidur ṛṣayo nāpi devāḥ

na siddha-mukhyā asurā manuṣyāḥ

kuto nu vidyādhara-cāraṇādayaḥ                      

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

dvādaśaite vijānīmo

dharmaṁ bhāgavataṁ bhaṭāḥ

guhyaṁ viśuddhaṁ durbodhaṁ

yaṁ jñātvāmṛtam aśnute                                                                  (ŚB 6.3.19-21)

The absolute religious principles (attma-dharma or bhagavat-dharma) are enacted by the Supreme Personality of Godhead Himself. Even those great Muni-Ṛṣis those who are having sattva-guna bhāva as a predominating factor they also cannot realize this bhagavat-dharma, those demigods they also cannot realize the same, those siddha-gaṇa, asura-gaṇa, manuṣya-gaṇa, they also cannot realize the same; then what to speak about vidyādharas and cāraṇas etc.

Oh my dutas (servants)! – Svayambhūr, Nārada,  Śambhuḥ, Sanātana Kumāra, Devahūti Nandan Kapila, Svayambuva Manu, Prahlāda, Janaka, Bhīṣma, Bali, Śukadeva and I myself (Śrī Yamarāja) we twelve Mahājanas are well aware about this bhagavata-tattva vijñāna  (by the mercy of the Supreme Lord). This bhagavat-dharma is so pure, so secret and so much beyond our realization power that this is beyond human comprehension. If somebody somehow can come to know about this bhagavat-dharma then easily she (all jīva-tattvas being śakti-tattva) can attain mukti relating to the attainment of the paramparā. 

Even Śrīla Śrīdhar Dev Gosvāmī Mahāraj used to say that those high level sensitive books like ‘Ujjvala Nīlamaṇi’, ‘Lalita Mādhava’, ‘Vidagda Mādhava’ etc. we must show very very high honor and respect and can put those books on the deity altar with deities of Śrī Gaurāṅga und Śrī Śrī Rādhā-Govinda to worship day and night, but we cannot read now, because we have no right in all those very advanced level and highly sensitive topics described in those books. Due to our absolute honesty sincerity and purity, someday the content of those books can get manifested inside our heart automatically by the divine grace of our rūpānuga guru-varga like Śrīla Saccidananda Bhaktivinod Ṭhākura, Śrīla Gaura Kishore das Babaji Mahāraj or Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda etc. What material educational qualification was there with Śrīla Jagannath das Babaji Mahāraj, Śrīla Gaura Kishore das Babaji Mahāraj, Śrīla Vamsi Das Babaji Mahāraj, Śrīla Bhagavān Das Babaji Mahāraj etc.?

How they could achieve the strong feeling of separation (viraha) from the Supreme Lord automatically without going through all those above-mentioned high level sensitive books? Also, this is the most vital and sensitive question that how those commentators those who were successful to realize the theme or the deep inner meaning of those aprākṛta śāstras like Śrīmad Bhagavad-gītā or Śrīmad-Bhāgavatam  etc. to write the purport on them. This is nothing but the super Excellency of the power of svarūpa-śakti of Bhagavān in them, which can help doing such great excellent sevā by entering into them irrespective of their language or saṃpradāya or country etc.

Śrīla Prabhupāda used to mean the same thing. This is called absolute dedication mood. I mean the absolute aim of our bhajan-life should be like that. The ultimate target in their whole life was only to seek the complete satisfaction of the Supreme Lord and nothing else, but inside their heart also there was a divine desire to help all those bonded souls to come out of Māyā to engage them in eternal hari-bhajan which is the absolute solution in their life.  

Also, we must remember the reason for why Caitanya Mahāprabhu came in to this material world, and all our Gauḍīya guru-varga they are also following the same track, I mean they all like to deliver all those bonded souls.

saṁsārsindhutaraṇe hṛdayaṁ yadi syāt

sankirttanāmṛtarase ramate manāścet

premāmbudhau viharaṇe yadi cittavṛttiś

caitanyacandracarane śaraṇam prayātu                             (Caitanya candrāmṛtam Verse 93)

If you yourself honestly desire to cross over this fearful material ocean, if you hanker to enjoy the sublime, sweet nectar of śrī nāma-saṅkīrtana rasa, if you like to swim in the ocean of prema — then it is my earnest request that please take shelter unto the Lotus feet of Śrī Caitanya-candra, with full affectional mood.

yo ’jñāna-mattaṁ bhuvanaṁ dayālur

ullāghayann apy akarot pramattam

sva-prema-sampat-sudhayādbhutehaṁ

śrī-kṛṣṇa-caitanyam amuṁ prapadye                                                Govinda-līlāmṛta (1.2)

“We like to offer absolute gratitude and loveful obeisances unto the Lotus feet of that merciful Supreme Personality of Godhead who has converted all the three worlds, which were completely covered up by the mood of ignorance, and saved them from painful material disease by making them mad by providing the nectar available with Himself — the only source of all rasa. Let us take full shelter of that Personality of Godhead, Śrī Kṛṣṇa Caitanya, whose līlās are wonderful.”

cirād adattaṁ nija-gupta-vittaṁ

sva-prema-nāmāmṛtam aty-udāraḥ

ā-pāmaraṁ yo vitatāra gauraḥ

kṛṣṇo janebhyas tam ahaṁ prapadye                                        (Cc Madhya 23.1)

The most munificent Supreme Personality of Godhead, known as Gaura-Kṛṣṇa, distributed to everyone — even the lowest of men — His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him.

sei dvāre ācaṇḍāle kīrtana sañcāre

nāma-prema-mālā gāṅthi' parāila saṁsāre                              (C.c Adi 4.40)

Thus, He wanted to propagate śrī nāma-saṅkīrtana and prema even among those who are outcaste. He Who wanted to make one garland of nāma-prema to provide on the neck of the whole world.

Out of extreme loveful dedication unto the Lotus feet of the Supreme Lord he (Śrīla Sadananda Svami) said something on this topic— “We don’t do anyone a favor by trying to facilitate “the transition” for him—there is no transition. It doesn’t matter if people ridicule you, deride your book, and consider you and me mad. If only one single person gets a powerful shock—like I got—then all the efforts and strain of your work have reached Kṛṣṇa. You must write for God, not for people.”

Further he said that— “A bhakta's life and activity in the world wholly takes place in the fulfilment of his nature to serve Kṛṣṇa, and is not intended to delight or offend, to enlighten or mislead people regulated by law. The life of the bhakta has its centre in Kṛṣṇa, and the fact that, here and there, there may be a person who by His grace becomes free from himself, is only a side effect. The bhakta may extol Bhagavān and make His līlā known so that it seems that he was endeavoring for the sake of humanity. How little this is the case follows from the fact that the realized bhakta may extol and make Bhagavān and His līlā known even where there is not one single person ready to receive it, because the only meaningful use of his faculty of language is to speak of Kṛṣṇa and sing His Name.”

Again, on this topic he wanted to confirm the following point— “Whenever we think this or that person has made people “bhaktas”, we are from the very start on the wrong track. The fact is: If a person has aprākṛta sukṛti then the paramātma causes the person to meet the śikṣā-guru who is the instrument to instruct the adept. The guru never poses as the great man who imparts bhakti to others, because it is the hearing of hari-katha from the lips of the guru, that leads to śraddhā in His sevā. It is Kṛṣṇa Who uses the guru as instrument.”

Anyhow they (those paramahāmsa guru-Vaiṣṇavas) are always trying their best to do this standing sevā which is given by the Supreme Lord Himself. We can find the same prayer of Śrīla Prahlāda Mahāraj or Śrīla Ranti Deva or Śrīla Vāsudeva Datta the personal associate of the Supreme Lord Śrī Kṛṣṇa Caitanya Deva. Some scriptural evidences are given below in favor of the above siddhānta vicharas like—

prāyeṇa deva munayaḥ sva-vimukti-kāmā

maunaṁ caranti vijane na parārtha-niṣṭhāḥ

naitān vihāya kṛpaṇān vimumukṣa eko

nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye                                      (ŚB 7.9.44)

Oh, my Lord (Nṛsiṁhadeva), very often it is seen that those Muni-Ṛṣis who all are willing to attain muktipada, they are going to solitary places to observe mouna vrata etc., austerities and penances to get delivered from this material saṁsāra, but I am not so selfish, so that I can avoid all those fallen asuras in helplessly condition to get personal mukti. Without you I don’t find anyone who can show compassion to them to deliver them from this recurring course of death and birth. 

na kāmaye ’haṁ gatim īśvarāt parām

aṣṭarddhi-yuktām apunar-bhāvaṁ vā

ārtiṁ prapadye ’khila-deha-bhājām

antaḥ-sthito yena bhāvanty aduḥkhāḥ                                    (ŚB 9.21.12)

I never like to pray unto the Lotus feet of the Supreme Lord for the eight perfections of mystic yoga, or for salvation from repeated birth and death. Only I want to suffer all the distress coming in the life of all those jīvas by entering into their heart with a feeling of oneness, so that they can get free of any feeling of suffering.

………to be continued

Gaura Hari Hari Bol