No 12 — The excellent trick (program) of Mayadevi to try to prove a critical fall down case as a vanchana-moye lila

If you are always in illusion then delusion is a must, so what solution can be there for the pollution inside your heart

Was that a vanchana-moye lila of Ananta Vasudev Ji ? Can you prove it ?

Date—13.01.2025

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahamsa Jagad Guru said that— “Bhaktivinod-dhāra can never be stopped”—this is the blessing of Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda, so still today we can keep hope. It is of the utmost importance to understand the difference between bhaktivinoda-dhāra and non-bhaktivinod-dhāra. Bhaktivinod-dhāra is the unadulterated, pure flow of philosophical conclusions (Siddhānta) given by Śrīla Bhaktivinoda Ṭhākura and Śrīla Prabhupāda. No compromise can be made with non-bhaktivinod-dhāra. The day we can realize the difference between bhaktivinod-dhāra and non-bhaktivinod-dhāra, that day must be a green signal for us.

Parampuja Charan Śrīla Bhakti Rakshak Śrīdhar Deva Gosvāmī said that— “Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura, preached exclusively this Madhurya-rasa, but with great precaution. What is not that thing, he used perhaps 90% of his energy to point out the negative side – “This is not Madhurya-rasa” – and clear away the negative side. He had to spare, in his words, ‘gallons of blood’ to establish what is not that Madhurya-rasa.” But those prākṛta sahajiyā always they like to jump into fire to destroy their lives in the name of Rasa bhajan, that is the most painful tragedy.

Śrī Śrī Prabhupāda-padma-Stavakam written by Śrīla Bhakti Raksak Śrīdhar Dev-Gosvāmī Mahārāj

bhajanorjjita-sajjana-sangha-patim

patitadhika-karunikaika-gatim

gati-vanchita-vanchakachintya-padam

pranamami sada prabhupāda-padam                   

'He is the master and leader of the saṅga of those great sādhus enriched with flourishing devotional life; he is very merciful to fallen souls, being their only shelter; he is the cheater of those cheaters, the absolute revealer of the path. I offer my obeisance unto the Lotus feet of his most inconceivable (acintya) glorious Lotus feet. I eternally offer obeisance to the radiance emanating from the toenails of my master.'

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī  Gosvāmī  Ṭhākura Prabhupāda Paramahāṁsa Jagd Guru said that— “Slightest deviation from the track of Śrī Guru-padapadma can throw you away from Hari bhajan.” Then what to speak about Ananta Vasudev Ji or Sundarananda Ji, because both of them where completely deviated from the Lotus feet of Śrīla Prabhupāda. In fact, they left Śrīla Prabhupāda like stool and urine and accepted new guru. We know it very well that ‘knowingly or unknowingly’ there should not be any offence in our devotional life, not even in dream. So let them start argument like crazy to prove that it was the ‘vanchana-moye līlā’.

Also Śrīla Svami Mahārāj who heavily insulted and criticized our Gauḍīya guru-varga and Gauḍīya  Math, but the society formed by him also wanted to establish this dirty game as vanchana-moye  līlā of Śrīla Svami Mahārāj repeatedly. Śrīla Prabhupāda Prestha Ācārya Kesari Śrī Śrīla Bhakti Pragyan Kesava Gosvāmī said that – “With a strong hope to get pratistha by exhibiting our personal talent, if we never hesitate to identify our most favourable benefactor (or true well-wisher) 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?" This is just like the case of Ananta Vasudeva Ji and Sundarananda Ji. Because they (X Mission group) also wanted to establish the same thing. But one should remember that no such vanchana-moye līlā can be found in śāstra in support of their great offences unto the Lotus feet of Śrī Guru-Vaiṣṇavas leading up to illegal and illicit activities. Though here in this case we must admit that we have no bad information about anything related to the character of Śrīla Svami Mahārāj. Actually vanchana-moye līlā can never go up to the limit of guru-Vaiṣṇava aparādha to violate sampradaik dignity etc. Specially we have evidences (documents) that Śrīla Svami Mahārāj or Vasudev Ji or Sundarananda Ji, they all lamented heavily for their past offensive activities before leaving their respective body. Keeping absolute serving mood intact inside heart one mahājan can manifest this kind of vanchana-moye līlā to cheat those cheaters. No such a reason can be found in the life of Śrīla Svami Mahārāj or Vasudev Ji or Sundarananda Ji etc. For whom or why they wanted to express such horrible vanchana-moye līlā! Actually, no to the point answer can be found about this miss-preaching.

We can see from Śrī Caitanya-caritāmṛta the absolutely mutual loveful relationship between Śrī Advaita Gosāi and Śrīman Nityānanda Prabhu—which is really confusing for common public, because externally Śrīla Advaita Gosāi can be seen speaking all rubbish remarks to Śrīman Nityānanda Prabhu and Śrīman Nityānanda Prabhu also can be seen speaking all rubbish remarks to Advaita Gosāi, and also we can consider the vanchana-moye līlā of Bhṛgu Muni Mahārāj to establish the absolute siddhānta vichar about who is the Supreme Authority among Brahmā-Viṣṇu, and Maheśvara. But what is the secret fact inside this vanchana-moye līlā nobody knows except those pure guru-Vaiṣṇavas. All those offensive activities of Ramachandra Puri or Śrī Vallabha Bhatta ji were never approved by Śrīman Mahāprabhu as vanchana-moye līlā, whereas no such reaction was expressed against Śrī Ray Rāmānanda Mahāshaya, even though he was discovered busy in giving training to those young girls in a solitary place for the representation of a drama in front of Jaganatha Deva which was written by he himself.  Even we can see the heavy reaction shown by Śrīman Mahāprabhu against Chotta Haridas or Kala Kṛṣṇa das for their dirty activities, then how you can try to establish their Vanchana-moye līlās in front of us!

Srila Bhakti Rakshak Sridhar Dev Gosvami Maharaj said that— “A few days back, some well-known writers of the prākṛta–sahajiyā class wrote about Mahāprabhu, “How can someone who began learning how to write ka, kha, ga, gha, later become the eternally perfect avatāra of the Supreme Lord?” The conception of being eternally perfected (nitya-siddha) by the materialistic section is completely false. What more can be said when even the foremost pure devotee Śrīvāsa Paṇḍita taught the world intense attachment to hari-bhakti by pretending to think that, “Nimāi is not able to get devotion to Hari.” Sārvabhauma Bhaṭṭācārya was also very concerned how Śrī Kṛṣṇa Caitanyadeva would be able to maintain His sannyāsa at such a young age! In order to instruct the world, Śrīla Gadādhara Paṇḍita enacted the pastime of doubting the Vaiṣṇava qualities of Śrīla Puṇḍarīka Vidyānidhi and Pradyumna Miśra also enacted the pastime of doubting the moral character of Śrī Rāya Rāmānanda. Through these pastimes, the Supreme Lord Śrī Gaursundara and His associates have revealed the mentality of the materialists. Who is said to be a nitya–siddha? This topic has been discussed in detail in the 37th Issue, 15th Year of the weekly Gauḍīya. In a few words, Śrīla Prabhupāda has explained the symptoms of one who is eternally perfected.”

Vanchana-moye  līlā of  Śrīmāti Rādhārāṇī is well known to us, and also we can give countless examples from different śāstras (incl. Śrīmad-Bhāgavatam) to prove what is called actual vanchana-moye līlā and what is called fall down. There should not be any confusion about these two. Vanchana-moye līlā of our Gauḍīya guru-varga like Śrīla Narottam Das Ṭhākura Mahāshaya, Śrīla Saccidananda Bhaktivinod Ṭhākura, Śrīla Gaura Kishore das Babaji Mahārāj, Śrīla Vamsi Das Babaji Mahārāj, Śrīla Bhagavan Das Babaji Mahārāj, Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda etc. well known to us, but none of them never indulged in gurur avagya (offence unto the lotus feet of Śrī Guru) leading up to such kind of dirty illicit or illegal activities seen in their lives. Vanchana-moye līlā by any mahājan is always meant for the absolute prema seva of the Supreme Lord, there cannot be any other purpose like sense gratification etc. If the situation demand so then we can publish one separate booklet only on this topic of ‘vanchana-moye līlā and fall down’.  

After Śrīla Prabhupāda gone away from this material world why those anti Gauḍīya Math books written by the joint venture of Sundarananda ji and Vasudev Ji where published by your Mission with full enthusiastic mood? This is not at all clear to us. Could you please clarify this point to us. This can prove your anugatya unto the Lotus feet of Śrīla Prabhupāda? Or what?

One article written by Ācārya Kesari Śrīla Bhakti Pragyan Kesava Gosvāmī Mahārāj named ‘Śrīla Prabhupāda’s viraha basar’, where he has already exposed the horrible corruption or fall down of Sundarananda Ji and Ananta Vasudev Ji. The whole life of Śrīla Prabhupāda is the vivid example of rūpānuga bhaktivinod-dhāra in applied form. In fact, he is the personified form of rūpānuga bhaktivinod-dhāra. Ananta Vasudev Ji and Sundarananda Ji both of them could not accept even a drop of the essence of the teachings of Śrīla Prabhupāda. Externally both of them where very near to Śrīla Prabhupāda, but still in fact they were so much so far away from him that even we cannot point out their location or position. This is just the same case like Kala Kṛṣṇa das – who was physically very near to Śrīman Mahāprabhu, but still, he could not even see Him in true sense, because only and only tattva cakṣū can help us to see any divya vastu. From Śrī Caitanya-caritāmṛta we can see the following verse—

aprākṛta vastu nahe prākṛta-gocara

veda-purāṇete ei kahe nirantara                                               (Cc Madhya 9.194)

“Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the Vedas and Purāṇas.”

Now here in this case even more and more horrible dirty degradation can be found in the life of both of them. Really—nothing can be more dangerous than going against Śrī Guru Charan (Śrīla Prabhupāda), which can be treated as the worst fall down. What can be more dangerous than that? Sundarananda under the guidance of Ananta Vasudev Ji has written some highly poisonous books like ‘Gaudiyer tin Ṭhākura’, ‘Acintya bedha-bedha vad’, ‘Gauḍīya darśanaer Itihas’, ‘Mahāmantra’ etc. to kill Śrīman Mahāprabhu and Śrīla Rūpa Gosvāmīpad. They wanted to kill the pure devotional flow of Gauḍīya Vaiṣṇavism. They wanted to destroy Śrī Gauḍīya Math and The Prabhupāda. They wanted to forbid the open harināma-saṅkīrtana by the support of the dirty book named ‘Mahā-mantra’. Ācārya Kesari Śrīla Bhakti Pragyan Keshava Mahārāj said that only to win the case they came in the court with loud nāma-saṅkīrtana led by some twenty sannyāsīs to prove that both loud nāma-saṅkīrtana and sannyāsa vrata are allowed by us, so we are not against The Prabhupāda.

“Acintya bedha bedha siddhānta vichar’ were completely ignored by them. Also Ācārya Kesari Parampuja charan Śrī Śrīla Bhakti Pragyan Kesava Gosvāmī Mahārāj has written in the same article that they were completely against the loudly nāma-saṅkīrtana vichar—which is meant (or prescribed) for the absolute purpose of jiva uddhar (for the emancipation of bonded souls from māyā ). According to śāstra vichar, Harināma japa, Meditation on Harināma, Harināma chanting in low voice (upāṁśu japa) or loudly chanting all are allowed and even singing is also allowed. From the following evidence we can see that—

harer nāma paraṃ japyaṃ dhyeyaṃ geyaṃ nirantaram |

kīrtanīyaṃ ca bahudhā nirvṛtīr bahudhecchatā || 483 ||

Śrī Harināma Japa, meditation on Harināma or loudly chanting and even singing is also allowed in  śāstra for those who like to get absolute solution in their lives.

They completely went against Gauḍīya siddhānta vichars—which all are absolutely supported by Śrīmad-Bhāgavatam like the following vichar—

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate                                                            (ŚB 1.2.11)

Those tattva vidas who all know the Absolute Truth, can call this as the nondual absolute object as  Brahman or Paramātmā or Bhagavān.

From Śrīmad-Bhāgavatam we can find the following śloka which is going to indicate clearly advaya jnana tattva to confirm the same absolute object which is known as the Supreme Lord Śrī Kṛṣṇa very strongly, but they just wanted to ignore this siddhānta vichar of acintya bedha-bheda tattva, rather they went on supporting advaya vad, also according to their own conclusion they started preaching that – “kavailyika prayojanam” – this is the ultimate goal of our devotional life and not kṛṣṇa prema, I mean they completely went against Śrīman Mahāprabhu and His teachings.

ādi-madhyāvasāneṣu vairāgyākhyāna-saṁyutam

hari-līlā-kathā-vrātā- mṛtānandita-sat-suram                             

sarva-vedānta-sāraṁ yadbrahmātmaikatva-lakṣaṇam

vastv advitīyaṁ tan-niṣṭhaṁ kaivalyaika-prayojanam                 (ŚB 12.13.11- 12)

From beginning to end, the Śrīmad-Bhāgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s transcendental pastimes, which can give ecstasy to the saintly devotees and demigods. This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is the Absolute Truth, which being nondifferent (qualitatively) from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth.

sarva-vedānta-sāraṁ hi

śrī-bhāgavatam iṣyate

tad-rasāmṛta-tṛptasya

nānyatra syād ratiḥ kvacit                                                              (ŚB 12.13.15)

Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta darśana. One who has felt satisfaction out of this Śrīmad-Bhāgavatam which is full of nectarine mellow will never be attracted by any other śāstras.

Our visuddha gauḍīya-darśanaik vichar which is absolutely supported by Śrīman Mahāprabhu Himself, that is–

aradhyo bhagavan vrajesa-tanayas tad-dhama vṛndāvanam

ramya kacid upasana vraja-vadhu-vargena va kalpita

srīmad-bhāgavatam pramāṇam amalam prema pum-artho mahān

srī-caitanya mahāprabhor matam idam tatradarah na parah

The Supreme Personality of Godhead, Lord Krishna, the son of Nanda Mahārāja, is to be worshipped together with His eternal abode Śrī Vṛndāvana. The most pleasing style (procedure) of worship of the Lord is that which was performed by the gopīs of Śrī Vṛndāvana. Śrīmad-Bhāgavatam is the absolutely pure evidence to highlight the parā prema – the ultimate target of human being. This is the absolute reason for why we have the absolute regard, because this is the opinion of Śrī Caitanya Mahāprabhu. (Caitanya-matta-manjusa by Śrīla Viswanatha Cakravarti Ṭhākura)

Śrīla Prabhupāda used to say that hypocrisy is completely separate thing and weakness is another thing. Hypocrisy and weakness are not the same thing. A person devoid of kapat bhava can attain maṅgala someday. But a kapat can never attain maṅgala. Plain heart (saralata or devoid of complicacy) is the other name of Vaisnavism. Kapat is not a devotee at all. Saral personality (plain hearted personality) can have weakness but not at least kapat. He who is kapat speaking something externally, having other thoughts inside mind. Weak person become full of shyness due to his weakness, he feels sorry and feels as if almost dead, but kapat always trying to expose his heroism to cover up or hide his own faults. The Prabhupāda used to say that— “I never like to develop such a bad luck as to hear my own appreciation from the lotus mouth of guru-Vaiṣṇavas.”  Whoever received that kind of appreciation from Śrīla Prabhupāda they all gone to hell. Usually most of the people become in great confusion by watching extraordinary talent (medha) inside some body, they don’t know that excellent talent doesn’t mean excellent devotion. Devotion and talent completely separate thing to each other. Talent is material thing, whereas devotion is aprākṛta vastu (the kṛpā of svarūpa śakti of Bhagavan). From Śrīmad Bhagavad-gītā we know the following śloka—

bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha

ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā

Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of My material energy.

Śrīla Gaura Kishore das Babaji Mahārāj was a great paramahaṁsa devotee (the eternal pārṣada of Śrī Gauranga), but he was seemingly (externally) not at all a talented personality. The same thing we can find with Śrīla Jaganath das Babaji Mahārāj, Śrīla Vamsidas Babaji Mahārāj or Śrīla Bhagavan das Babaji Mahārāj etc. So who cares what a rat or a cat going to pass remarks.

We can find the following śloka in Hari-bhakti-sudhodaya 19.59-60

channa-panke sthala-dhiya patanti bahavonanu

baidala-vratiko py evarh saṅga-sambhasanarccanaih

Just as many fall into quicksand along the riverbank, mistaking it to be dry land, similarly, many spiritual aspirants are doomed by following hypocrites, who are like the cat who recites a vow to be a saintly vegetarian in order to attract the faith of the mice.

In the purport of Śrī Caitanya-bhagavata (adi 16.228), Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī  Ṭhākura Prabhupāda has quoted the following verse:

dharma-dhvjji sadalubdhas chadmikoloka-dambhakah

vaidala-vratiko jneyo himsra-sarvabhisandhikah                                  (Manusaṃhitā 4.195)

One should know that the dharma-dvaji (who makes a false show of being religious), the person who always desires in other's wealth, the duplicitous person, the person who cheats, the envious person, and the person who blasphemes are hypocritical brahmins who follow ‘vaidala-vrata’, the vow of a cat.

A cat (vaidala) took a kapat vow to remain abstain from any kind of violence like attacking or killing anyone. So the cat announced about personal vow to live only on vegetarian things. In this way all those innocent rats were attracted by the vow of the cat without any fear. But they could not expect a sudden attack on them by the cat which was really unexpected for them.

In this way all those common innocent publics are in great danger by this kind of vaidala vrata adopted by those kapat sādhus.    

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda told that—“The way of worship that Śrīmad Saccidananda Bhaktivinod Ṭhākura has performed in the name of ‘Śrī Nama Hatta’, as a sweeper, who has swept away the illusion that leads us to keep away from evil forces of the world, though it is up to our liking it will certainly bring forth the ultimate good of the Universe.”

The Prabhupāda said that— “The root of our evils is to collect the superficial ideas regarding ‘Kṛṣṇa’, and he also said that— “There is no worse association then the dharmadvaji.” That is why the present deplorable situation of the Gauḍīya devotional field is seen clearly.

It is quite naturally that a paramahaṁsa guru never thinks that he is guru of anyone, so naturally Śrīla Gaura Kisore das Babaji Mahārāj Paramahāṁsa varya refused to confess in front of you idiot that Śrīla Bimala Prasad is my disciple, so naturally he said that—­ “Bimala Prasad is not my disciple.” So what? It is known to all that Śrīla Gaura Kishore das Babaji Mahārāj used to call Śrīla Prabhupāda as my prabhu (amar prabhu, I mean guru). Śrīla Prabhupāda very often used to say that— “Devils can also quote scriptures”. So what? Even those devils can also give nice nice references from śāstras to take undue advantage of those śāstra vachans (pramāṇas) to support their own illegal dirty activities. Suppose anyone can quote from Śrīmad Bhagavad-gītā the following śloka to support his own characterlessness to prove his personal authenticity as a great sādhu simply by showing his super talent, then what you can do? But all those tattva vid sādhus like Śrīla Saccidananda Bhaktivinod Ṭhākura, Śrīla Prabhupāda, Śrīla Bhakti Pragyan Kesava Gosvāmī Mahārāj, Śrīla Bhakti Raksahk Śrīdhar Dev Gosvāmī  Mahārāj or Śrīla Bhakti Pramod Puri Gosvāmī  Mahārāj etc. surely all they can arrest him to be a cheater to expose his dirty black history. In most of such dirty  cases it is seen that the offender concerned always taking the undue advantage of the following śloka from Śrīmad Bhagavad-gītā.

Here you are the explanation of the following two ślokas of Śrīmad Bhagavad-gītā already given by Śrīla Saccidananda Bhativinod Ṭhākura on the basis on the commentary by Śrīla Vishvanath Cakraborty Ṭhākura and Śrīla Baladeva Vidyabhusan Prabhu.

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ                                                        (Bg. 9.30)

Even if a man of abominable character engages in ananya bhajana, exclusive devotion to Me, he is still to be considered a sādhu, because his intelligence is firmly fixed in bhakti to Me.

kṣipraṁ bhavati dharmātmā

śaśvac-chāntiṁ nigacchati

kaunteya pratijānīhi

na me bhaktaḥ praṇaśyati                                                        (Bg. 9.31)

He quickly becomes virtues and attains everlasting peace. O Kaunteya, boldly proclaim that My devotee never perishes.

What is the actual explanation of this word su-durācāraḥ used in this verse is very very important, and we should realize this point from heart, so that we can avoid misunderstanding which is very likely in this case. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. As for protecting the body or abiding by the rules of society and state, certainly there are different activities, even for the devotees, in connection with the conditional life, and such activities are called conditional. Besides these, the living entity who is fully conscious of his spiritual nature and is engaged in hari-bhajan. Even those who are engaged in devotional service of the Lord, has activities which are called transcendental. Such activities are performed in his constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the conditional service in relation to the body will parallel one another. But then again, sometimes these activities become opposed to one another. As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Kṛṣṇa Consciousness. Sometimes, however, it may be seen that a person in Kṛṣṇa Consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Śrīmad-Bhāgavatam it is stated that if a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogī fully engaged in the service of the Lord sometimes becomes ensnared; but Kṛṣṇa Consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Kṛṣṇa Consciousness.

That is why anyone who is situated in Hari bhajan and is having strong determination in the process of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. The words sādhur eva, “he is saintly,” are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has accidentally fallen down. And the word mantavyaḥ is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service.

In the Nṛsiṁha Purāṇa the following statement is given:

bhagavati ca harāv ananya-cetā

bhṛśa-malino ’pi virājate manuṣyaḥ

na hi śaśa-kaluṣa-cchabiḥ kadācit

timira-parābhavatām upaiti candraḥ

The actual meaning of the above verse is that—even if one fully engaged in the devotional service of the Lord sometime can be found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of saintly character does not make him abominable.

On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental fall-downs. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take undue advantage of this verse to commit nonsense and also at the same time try to prove himself authentic. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee.

Always try to remember that Vanchana-moye līlā can never lead the person concerned up to guru- vaiṣṇava-aparādha or aparādha unto the Lotus feet of Śrīman Mahāprabhu and the sampradāya in which he belongs to.

It is written in the above Gīta śloka that—even if one commits the most abominable action if he is engaged in devotional service (not at all kapat), then he is to be considered as a saintly person, because he is situated in his devotional determination. He quickly becomes righteous and attains ever lasting peace. Oh! son of Kunti – declare it with full confidence that my devotee never gets destroyed.

Here you are—the explanation of the above two ślokas already given by Śrīla Saccidannada Bhaktivinod Ṭhākura on the basis of the commentary on Gīta by Śrīla Vishvanath Chakkraborty Ṭhākura  and Śrīla Baladeva Vidyabhusan. The most important point to be noticed in the above mentioned śloka (Bg. 9/30) is that a running fan even if it is switched off –  still then for some time due to previous inertia it can go on moving before coming to the motionless condition, similarly a sādhu engaged in unalloyed devotion suddenly by chance can get engaged in some most abominable activities due to his previous dirty saṁskāra, but surely not done purposely done by him, because a pure devotee cannot have that kind of dirty mood at all. From Śrīmad Bhagavat Mahāpurāṇa we know the following śloka in favour of this siddhānta vichar.

ete na hy adbhutā vyādha

tavāhiṁsādayo guṇāḥ

hari-bhaktau pravṛttā ye

na te syuḥ para-tāpinaḥ                                                         (Cc Madhya 24.273)

“‘O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those engaged in the Lord’s devotional service are never inclined to give pain to others out of envy.’       

Also, we can find the following śloka from Śrīmad-Bhāgavatam that—

sva-pāda-mūlam bhajataḥ priyasya

tyaktānya-bhāvasya hariḥ pareśaḥ

vikarma yac cha utpatitaṁ kathañcid

dhunoti sarvaṁ hṛdi sanniviṣṭaḥ                                                       (ŚB 11.5.42)

One who has thus given up all other engagements and has taken complete shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone’s heart, immediately takes away the reaction of such sinful activities.

But here in this case—you just cannot take undue advantage of this śloka to cover up all their illegal or illicit activities, because any way here there is no such indulgence (or provocation) for any such recurring or deliberate mistake by anyone who is somehow completely engaged in one pointed devotion. Then how someone can expect that the man concerned can go on committing abominable actions repeatedly or how he can go against his Guru-padapadma and sampradaik vichar? That is the most vital point to be considered with full sincerity. By the power of Śrī Harināma if someone can indulge in repeated or deliberate mistakes or sinful activities, then this can become a great offence unto the Lotus feet of Śrī Nama Prabhu, which can throw away the person concerned into the ocean of māyā  again though he was free from māyā  before. The following śloka should be remembered that –

jīvan-muktā api punar

yānti saṁsāra-vāsanām

yady acintya-mahā-śaktau

bhagavaty aparādhinaḥ                                           (C.c Madhya 25/76)

'If a person considered liberated in this life commits offenses against the reservoir of inconceivable potencies, the Supreme Personality of Godhead, he will again fall down and desire the material atmosphere for material enjoyment.'

Even if those who are completely free from material bondage (māyā), but still can develop material desire again if they are going to make some offence unto the lotus feet of Bhagavan who is decorated with mahāśakti (endless śakti) to fall down in māyā. 

The Prabhupāda said that— “Slightest deviation from the track of Guru-padapadma can throw you away from bhajan.” Then what to speak about them? Because both of them where completely deviated from the Lotus feet of The Prabhupāda, not only that but also, they accepted new guru. In fact, they left Śrīla Prabhupāda like stool and urine. This is not at all unknown to us. How many documents you need? We can produce in front of you all. 

So your group anyhow if like to play one trick to establish the authenticity of Ananta Vasudev Ji in spite of his critical fall down case, then surely this can be a childish game and nothing else. No father in this creation can prove that. A dangerous audacity or adventure like this should be destroyed immediately before long, because one spoiled potato should be taken out of the sack immediately before long to protect those fresh potatoes inside the sack. This is a well-known proverb going on in our human society. Specially the first love letter which was exposed in front of our guru-varga like Śrīla Bhakti Rakshak Śrīdhar Dev Gosvāmī  Mahārāj, Śrīla Bhakti Pragyan Kesava Gosvāmī  Mahārāj, Śrīla Bhakti Daitya Madhava Gosvāmī  Mahārāj etc. together with all other fearful evidences related to all those illicit activities of Vasudev Prabhu can give the direct evidence of the painful result of Guru-Vaiṣṇava aparādha. That is why Parampuja pad Kesava Gosvāmī  Mahārāj (that time he was Vinod Prabhu) was bound to say to Śrīla Hayagriva Brahmachari (Śrīla Bhakti Daitya Madhava Gosvāmī  Mahārāj) that – “We have given hand into the wet stool passed by those great offenders (antagonist)”.       

The evidence related to the Love letter

Prabhu Nishikanta Sannyal was a very dear friend of Prabhu Ananta Vasudeva. He threatened to put into prison anyone who accepted the validity of Ananta Vasudeva’s signature on the love letter written by him to some woman. Guru Mahārāja didn’t care. He told plainly “It is his signature.” which created a revolt against Ananta Vasudeva.

Sannyal didn’t care. He continued to support Ananta Vasudeva and forced everyone who wouldn’t support him to leave, get out of “Gauḍīya Math”. Many important members were forced out including Śrīla Śrīdhara Mahārāja and Śrīla Swami Mahārāja.

Śrīla Śrīdhara Mahārāja told Sannyal “I know you will not leave Vasudeva Prabhu. If he goes to hell, you will go with him.”

Gaura Hari Hari Bol