No 4 – The thunderbolt launched to crush down the anti Gaudiya Math Mission and their baseless allegations against The Prabhupada and Sri Gaudiya Math

In search of the Absolute Truth which is only available in Śrī Gauḍīya Maṭh

(No 4 – The thunderbolt launched to crush down the anti Gauḍīya Maṭh Mission and their baseless allegations against The Prabhupāda and Śrī Gauḍīya Maṭh)

By sampradāya-saṁrakṣaka Śrī Śyām Dās Babajī Mahārāja

Nothing new introduced by The Prabhupada, only something absolute exposed by him for our absolute benefit from the eternal jagad

Nothing new introduced by The Prabhupāda, only what all are eternally present were exposed by him for our absolute benefit from the eternal abode. All such allegations against Śrīla Prabhupāda are completely baseless. If you are able to stand on a neutral platform by avoiding any party color, then very easily one can realize that actually Śrīla Prabhupāda never – nothing introduced newly, all his achar-acharan or siddhānta vichars enjoying full support of those authentic śāstra vichars. Only those owlish persons cannot accept those absolute siddhānta vichars due to their blindness or prejudicial conception. Also, sometimes it seems that as if something newly introduced by some mahājanas like Śrī Rāmānuja Ācārya, Śrī Madhava Ācārya, Śrī Vishnu Svami, Śrī Nimbarka Ācārya, or even by Śrīman Mahāprabhu who is the Supreme Lord Himself, but actually not so. Such allegations are quite natural for finite jīvas (bonded souls) those who are full of doubts and suspicions. Even such kind of allegations are coming from so-called Gauḍīya devotees that we Gauḍīyas have no connection with Madhavācārya, so we cannot identify ourselves as Madhva Gauḍīya sampradāya, because Śrīman Mahāprabhu Himself started completely a new sampradāya, it is only Śrīla Baladeva Vidyabhusan Prabhu – who was originally from Madhva sampradaya – wanted to discover, or set a link of Gauḍīya sampradāya with Śrī Madhva sampradāya, that is the allegation by them. Some of them usually quoting a famous quotation by Śrīman Mahāprabhu in front of those tattva-vādī sādhus at Uddupi (Śrī Madhva Ācārya Pitha) where he went in course of His South Indian trip that—

prabhu kahe, — karmī, jñānī, — dui bhakti-hīna

tomāra sampradāye dekhi sei dui cihna                                                    (Cc Madhya 9.276)

Śrī Caitanya Mahāprabhu said, “Both the fruitive worker and the speculative philosopher are considered nondevotees. We see both the elements present in your sampradāya.”

If this is the case, I mean if at all Śrīman Mahāprabhu wanted to identify Śrī Madhva sampradāya as completely separate and useless and to cut His connection with Madhva sampradāya – then why He took initiation from Śrī Īśvara Purīpad, who is a disciple of Madhavendra Purīpad, who is having a direct link with Śrī Madhva Ācārya sampradāya? Śrī Advaita Gosāi, Śrīman Nityānanda Prabhu etc. all they took initiation from Śrī Madhav sampradāya. Then what answer you can give? It is true that some specialty developed in our Śrī Gauḍīya sampradāya from Śrīman Mahāprabhu, The Supreme Lord, but that doesn’t mean that the basic link can be uprooted. Those prakṛtyā sahajiyās in our Gauḍīya sampradāya (?); we Śrī Sarasvat Gauḍīya devotees can point out them as – ‘Your sampradāya is a prakṛtyā sahajiyā group’, whereas they are always going to identify themself as Gauḍīya sampradāya, easily without any hesitation. Why so? Then what to do? Please do not try to take any hasty decision without considering those positive vichars given by The Prabhupāda or Śrīla Saccidananda Bhaktivinod Ṭhākura. Before Śrīman Mahāprabhu – nobody knew anything about the highly sensitive rasa tattva parakīya madhura rasa bhajan etc., but surely that doesn’t mean that it is newly introduced by Him, so this is completely a baseless allegation. Those Vedas, Upaniṣads, Vedanta etc. though eternally present, but still all appeared in front of us through Śrīla Vedavyāsa or some other muni – ṛṣi etc., but that doesn’t mean that those are all newly introduced. 108 Upaniṣads are there, but we know only eleven. Some Upaniṣad mantras appeared in front of Viśvāmitra Muni or Yājñavalkya Muni etc., so how we can say that those are newly introduced? Some of those very very exalted mahāpuruṣas like Śrīla Saccidananda Bhaktivinod Ṭhākura or Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru etc. those who all are eternal pārṣada of the Supreme Lord can get some special instructions from Him for the implementation of some very very special vichars in applied form in the Gauḍīya bhajan field in which they belong to. Maybe those special vichars not known to us, so it seems that those all are newly introduced, but be sure that without the approval of śāstra (or Bhagavan) they can do nothing fancifully. Some examples are given below.     

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “Slightest deviation from the track of guru-padapadma can ultimately throw us from the track of hari-bhajan.”

This is already proved in our previous writings in this regard that the absolute authenticity of bhāgavat-guru-paramparā is cent per cent practical – and that was already pointed out in a very scientific way by Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda.

Actually catur-varṇa and āśrama vichar is applicable basically for men and not for women, although we can count them (those mātājīs) as brahmin girl or kṣatriya girl or vaiśya girl or śūdra girl or antaja girl (outcaste) etc. but still they cannot be scientifically classified in true sense, because we know the following śāstra-pramāṇe that—

“janmanā jāyate śūdraḥ saṁskārād dvijaḥ bhaved”                 (Manu-saṁhitā)

By birth all are śūdra (even those who are externally taking birth in a high-class Brahmin family), only and only by sāvitrī saṃskāra one can become Brahmin, not before that. From Manu-saṁhitā 2/260 śloka we have the following evidence that—

mātur agre adhi janānāṁ, dwitiam mounji bhandane

tritiam yajña dīkṣā yam dwijasya śruti chodanat                      (Manu-saṁhitā  2/260)

In Manu-saṁhitā it is confirmed that first birth from the womb of mother is the śaukra birth (material birth) for a dvijaḥ, after that at the time of upanayana saṃskāra (while taking Gāyatrī mantra) second birth is confirmed, again still after that during the time of yājña-dīkṣā the third birth is confirmed for a man.

So, three different types of births like śaukra, sāvitrya and daikṣya can be found in śāstra. Try to think over and again that all those procedures are effectively applicable only for men, not for women. Also, only for those brahmacārīs — their staying at gurukule (gurukule vas) is approved, after that some brahmacārīs can go back to home for samāvartana (marriage) to marry a suitable matching girl to enter into gṛhastha life, whereas other brahmacārīs can maintain lifelong brahmācārya. Again, out of those gṛhasthas – some of them after realizing the māyā moye svarūpa of this material saṁsāra – can go away into forest to accept vānaprastha jīvan (with wife or without wife). Yet someone also can enter into the last excellent stage of sannyāsa dharma or vrata to serve the Supreme Lord absolutely by the help of body-speech and mind (to serve Mukunda Kṛṣṇa with the absolute mood). From Śrīmad Bhāgavad-gītā we know the following system of varṇa-āśrama dharma approved by Bhagavan Śrī Kṛṣṇa Himself—

chātur-varṇyaṁ mayā sṛiṣhṭaṁ

guṇa-karma-vibhāgaśhaḥ

tasya kartāram api māṁ

viddhyakartāram avyayam                                                                    (BG 4.13)

The four categories of occupations were created by Me according to saṃskāra and activities. Although I am the Creator of this system, know Me to be not involved in it, though I am eternally present.

Regarding saṁskāra we can see that—

Three types of birth—śaukra, sāvitrya, and daikṣya.

Three types of birth are described in Śrī Bhargaviya Manu-saṁhitā and also in Śrīmad-Bhāgavatam. Those are also described in various branches of Vedic literatures. The Vedic sandarbhas also confirm this point.

The three kinds of birth explained in the Vedas are śaukra, sāvitrya and daikṣya. When one is born from a legitimate father and mother it is called śaukra, janma, or seminal birth; when one receives the Gāyatrī mantra from the vaidic ācārya it is called sāvitrya-janma, or Vedic birth of receiving Gāyatrī; and when one receives initiation from any authentic Vaiṣṇava ācārya through fire sacrifice it is called daikṣya-janma, or birth through initiation procedure. The seminal birth is the material birth, and there is no consideration of reformatory processes in this. The śūdras are also not meant for undergoing the saṁskāra processes. Except the śūdras, everyone else undergoes the saṁskāra process such as accepting Gāyatrī mantras from the ācārya and studying the Vedas in gurukula—this is their sāvitrya-janma, or birth in the form of receiving Gāyatrī. When these people take spiritual initiation to achieve qualification in the performance of sacrifices, they become known as thrice-born. Persons other than śūdras become twice-born in their second birth and thrice-born in their third birth. Only qualified brāhmaṇas or devotees are eligible for third birth, or spiritual initiation.

Those prakṛtyā sahajiyā they are so foolish that even they do not have any idea about the utility of dwija saṁskāra (yajña upavit saṁskāra), then how they can realize the divine utility of kaupīna saṁskāra at all? Why and how they are allowing kaupīna to all, even if they are not at all qualified to accept kaupīna, whereas they are always busy to find out faults with Śrī Gauḍīya Māthā and Prabhupāda for allowing yajña upavit saṁskāra to some selected persons – those who are ready to attain at least those qualities of Brahmins before attaining the post of Vaiṣṇava.

Also, those prakṛtyā sahajiyās they are deadly against red cloth (saffron cloth), they are always busy to criticise Śrī Gauḍīya Māthā for allowing red cloth (saffron cloth) to brahmacārīs and sannyāsīs. Actually, they forget that Śrīman Mahāprabhu—Śrī Kṛṣṇa Caitanya Deva and most of His followers are in renounced order, they all were in saffron cloth—like Śrīla Madhavendra Purīpada, Śrīla Īśvara Purīpada, Śrīla Paramānanda Purīpad, Śrīla Brahmānanda Bhāratī, Śrīla Kesava Bhāratī, Śrīla Prabodānanda Sarasvatī Gosvāmī, etc. etc. all they had red cloth or saffron cloth. From Śrī Caitanya-caritāmṛta only one specific point which was pointed out by Śrīla Sanātana Gosvāmīpad on some special ground – those sahajiyās they are always busy to quote that particularly point to fight with Śrī Gauḍīya Mātha, because they have no clear idea about the statement given by Śrīla Sanātana Gosvāmīpad. 

rakta-vastra ‘vaiṣṇavera’ parite nā yuyāya

kona pravāsīre dimu, ki kāya uhāya?                                           (Cc Antya 13.61)

“This saffron cloth is unfit for a Vaiṣṇava to wear; therefore, I have no use for it. I shall give it to a stranger.”

From Śrīmad-Bhāgavatam tridaṇḍa biksu topics also we can get the evidence of sannyāsa vrata, I mean red cloth or saffron cloth and tridaṇḍa—

On the topic of red cloth and tridaṇḍi-sannyāsa system in Gauḍīya Māthā from Śrī Caitanya-caritāmṛta Antya 13.61 śloka we can find the following comment of Sanātana Gosvāmīpad in front of Jagadānanda Paṇḍita (when he went to Śrī Vṛndāvana by taking permission of Śrīman Mahāprabhu) who was just agitated by watching red cloth on the head of Śrī Sanātana Gosvāmīpad. Śrī Sanātana Gosvāmīpad was bound to put the following in front of him that—

rakta-vastra ‘vaiṣṇavera’ parite nā yuyāya

kona pravāsīre dimu, ki kāya uhāya?                                           (Cc Antya 13.61)

“This saffron cloth is unfit for a Vaiṣṇava to wear; therefore, I have no use for it. I shall give it to a stranger.”

Without realizing the inner meaning of this comment by Śrīla Sanātana Gosvāmīpad all those sahajiyās they started criticising Śrīla Prabhupāda and Śrī Gauḍīya Māthā for the approval of red cloth and tridaṇḍi sannyāsa. Those Vaiṣṇavas are paramahaṁsa and akiñcana; so, like those vidhi-mārga followers sannyāsīs it is not obligatory for them to wear red cloth to express or indicate their paramahaṁsa āśrama’s dignity. Especially Parameśvara Śrī Gaura Hari Who is Himself complete without any second or alternative accepted ekadaṇḍa sannyāsa, so as a result all His sevāks with a mood of being His servant must honour it. Whatever chiding like comment was spoken by Śrī Jagadānandapad to Śrīla Sanātana Gosvāmīpad that was nothing but the deep expression of his love (prema) unto the lotus feet of Śrī Gaurāṅga Deva, because he thought that the red cloth on the head of Sanātana Prabhu must be the cloth of Śrī Gaurāṅga Deva.  But to test the tremendous love of Śrī Jagadānanda Paṇḍita unto the Lotus feet of Gaurāṅga Deva – Śrīla Sanātana Gosvāmīpad purposely came in front of him with one red cloth as a turban on his head which he accepted from one sannyāsī named Mukunda Sarasvatī just with the mood of formal respect. And the reason for why he wanted to do this kind of līlā came true. Śrīla Jagadānanda Paṇḍita was very much upset to see the red cloth on the head of Sanātana Gosāi which was taken from one sannyāsī – which he thought might have taken from Śrīman Mahāprabhu by Śrīla Sanātana Gosvāmī. Then he passed a sweet chiding remark to Sanātana Gosvāmī, and ultimately Sanātana Gosvāmī was bound to put the above statement in front of him, this comment by him is usually misunderstood by most of those sahajiyās who surely have had not their study of Vaiṣṇava śāstra under the guidance of pure Vaiṣṇavas, and as a result they are misled to this conclusion that Vaiṣṇavas are not at all allowed to wear red cloth (I mean saffron cloth). By red cloth (ratul vastra) usually it means saffron cloth, no doubt in it. To be practical actually Śrī Jagadānanda Paṇḍita was never against saffron cloth (because he was habituated to see the red cloth sannyāsa veśa of Śrīman Mahāprabhu and many of His followers), so that by watching saffron cloth on the head of Sanātana Gosāi he can become angry enough to chide him. He himself used saffron colour cloth to make mattress and pillows for Śrīman Mahāprabhu to arrange His proper sleeping. From Śrī Caitanya-caritāmṛta (Cc Antya līlā 3, śloka 7) we have the direct evidence of the fact—

sūkṣma vastra āni’ gaurika diyā rāṅgāilā

śimulīra tūlā diyā tāhā pūrāilā                                     (Cc Antya 13.7)

He acquired some fine cloth and coloured it with red oxide. Then he filled it with cotton from a śimula tree.

Actually Śrīla Jagadānanda Paṇḍita was full of prema by watching the saffron cloth on the head of Śrīla Sanātana Gosvāmī, because he thought he must have taken from Śrīman Mahāprabhu as prasādī vastra.

It is written in Śrī Caitanya-caritāmṛta Antya 13/52 that—

rātula vastra dekhi' paṇḍita premāviṣṭa ha-ilā

'mahāprabhura prasāda' jāni' tāṅhāre puchilā                    (C.c. Antya 13/52)

Assuming the reddish cloth to be a gift from Caitanya Mahāprabhu, Jagadānanda Paṇḍita was overwhelmed with ecstatic love. Thus, he questioned Sanātana Gosvāmī.

Whom he accepted as the first and foremost among all those pārṣadas of Śrīman Mahāprabhu, how he can tolerate by watching one red cloth on the head of Śrī Sanātana Gosāi accepted from some other sannyāsī. So, he started speaking to Sanātana where from you got that red cloth—

“kāhāṅ pāilā tumi ei rātula vasana?”

‘mukunda-sarasvatī’ dila, — kahe sanātana                 (Cc Antya 13.53)

 “Where did you get that reddish cloth on your head?” Jagadānanda asked.

“tumi mahāprabhura hao pārṣada-pradhāna

tomā-sama mahāprabhura priya nāhi āna                          (Cc Antya 13.56)

“You are one of the chief associates of Śrī Caitanya Mahāprabhu. Indeed, no one is dearer to Him than you.

anya sannyāsīra vastra tumi dhara śire

kon aiche haya, — ihā pāre sahibāre?”                                   (Cc Antya 13.57)

“Still, you have bound your head with a cloth given to you by another sannyāsī. Who can tolerate such behaviour?”

Śrīla Jagadānanda Paṇḍita wanted to mean that only prasādī red cloth of Śrīman Mahāprabhu should decorate your head, because other red cloth taken from other sannyāsī is completely derogatory for him. 

In this context Śrīla Sanātana Gosvāmīpad was bound to put the following statement in front of Śrī Jagadānanda Paṇḍita.

rakta-vastra ‘vaiṣṇavera’ parite nā yuyāya

kona pravāsīre dimu, ki kāya uhāya?                                      (Cc Antya 13.61)

“This saffron cloth is unfit for a Vaiṣṇava to wear; therefore, I have no use for it. I shall give it to a stranger.”

So, in this case how the anti-saffron cloth mood of Śrī Jagadānanda Paṇḍita or Śrīla Sanātana Gosāi can be proved? Actually, by this incident the extreme loveful mood of Śrī Jagadānanda Paṇḍita for Śrīman Mahāprabhu and His principle sevāk Śrī Sanātana Gosvāmī was exposed.

By this comment that—‘rakta-vastra ‘vaiṣṇavera’ parite nā yuyāya’—If this would have been the desired indication of Śrīla Sanātana Gosvāmīpad that Vaiṣṇavas should not wear saffron cloth (red cloth) at all, then how we can say that he had absolute respect unto the Lotus feet of Śrīman Mahāprabhu and His sannyāsa veśa. 

Even from Śrīmad-Bhāgavatam the most authentic sources which was indicated by Śrīman Mahāprabhu Himself – we have the direct documents about tridaṇḍi-sannyāsa vrata and saffron cloth.

From Śrīmad-Bhāgavatam ŚB 11.23.28, we know the practical experience of the avanti nagar sannyāsī by the help of his following comment about the complete detachment developed inside his heart to go for sannyāsa vrata. 

nūnaṁ me bhagavāṁs tuṣṭaḥ

sarva-deva-mayo hariḥ

yena nīto daśām etāṁ

nirvedaś cātmanaḥ plavaḥ                                                (ŚB 11.23.28)

The Supreme Personality of Godhead, Lord Hari, who contains within Himself all the demigods, must be satisfied with me. Indeed, He has brought me to this suffering condition and forced me to experience detachment, which is the boat to carry me over this ocean of material life.

etāṁ sa āsthāya parātma-niṣṭhām

adhyāsitāṁ pūrvatamair maharṣibhiḥ

ahaṁ tariṣyāmi duranta-pāraṁ

tamo mukundāṅghri-niṣevayaiva                                        (ŚB 11.23.57)

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the Lotus Feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, paramātmā, the Supreme Personality of Godhead.

nirvidya naṣṭa-draviṇe gata-klamaḥ

pravrajya gāṁ paryaṭamāna ittham

nirākṛto ’sadbhir api sva-dharmād

akampito ’mūṁ munir āha gāthām                               (ŚB 11.23.58)

Lord Śrī Kṛṣṇa said: Thus, becoming detached upon the loss of his property, this sage gave up his moroseness. He left home, taking sannyāsa, and began to travel about the earth. Even when insulted by foolish rascals he remained unwavering from his duty and chanted this song.

tasmāt sarvātmanā tāta

nigṛhāṇa mano dhiyā

mayy āveśitayā yukta

etāvān yoga-saṅgrahaḥ                                         (ŚB 11.23.60)

My dear Uddhava, fixing your intelligence on Me, you should thus completely control the mind. This is the essence of the science of yoga.

ya etāṁ bhikṣuṇā gītāṁ

brahma-niṣṭhāṁ samāhitaḥ

dhārayañ chrāvayañ chṛṇvan

dvandvair naivābhibhūyate                                    (ŚB 11.23.61)

Anyone who listens to or recites to others this song of the sannyāsī, which presents scientific knowledge of the Absolute, and who thus meditates upon it with full attention, will never again be overwhelmed by the dualities of material happiness and distress.

Also, from Śrī Caitanya-caritāmṛta we know the following feeling exposed by Śrīman Mahāprabhu Himself after taking sannyāsa vrata —

prabhu kahe — sādhu ei bhikṣura vacana

mukunda sevāna-vrata kaila nirdhāraṇa                         (Cc Madhya 3.7)

Śrī Caitanya Mahāprabhu approved the purport of this verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good.

In this way we can point out so many direct evidences from different śāstras in favour of sannyāsa vrata and saffron cloth, so then how those biased sahajiyā can dare to fight against that vichar.

Big, big agitation or protest note or criticism etc. took place with a sudden practice of using red cloth (saffron cloth) or sacred thread or sannyāsa vrata in Gauḍīya Māthā, because they are illiterate and never, they gone through all those authentic scriptural analysis under the guidance of those pure sādhu-guru-Vaiṣṇava those who are having direct experience of bhāgavad sevā, that is why they are completely misled. The same siddhānta vichar was spoken by Bhagavan Śrī Kṛṣṇa to Uddhava.

yamān abhīkṣṇaṁ seveta

niyamān mat-paraḥ kvacit

mad-abhijñaṁ guruṁ śāntam

upāsīta mad-ātmakam                                                        (ŚB 11.10.5)

One who has accepted Me as the supreme goal of life should strictly observe the scriptural injunctions forbidding sinful activities and, as far as possible, should execute the injunctions prescribing minor regulative duties such as cleanliness. Ultimately, however, one should approach a bona fide spiritual master who is full in knowledge of Me as I am, who is peaceful, and who by spiritual elevation is not different from Me.

All those useless false agitations are just like the barking of those street dogs behind a royal elephant or just like providing a fist of fury in the sky having no outcome or result. Actually, Śrīla Prabhupāda has done nothing new, only he has shown everything from authentic śāstras in favour of those absolute siddhānta vichars. So, there cannot be any scope of agitation. Actually, those are all eternal truth, only he wanted to expose those eternal truth in front of us, no addition or adulteration – nothing done by him. Just like the big fighting took place about the absolute authenticity of Śrī Gauḍīya sampradāya with other sampradāyas at Jaipur Galta—which was really a shocking historical truth. The same thing happened with Śrī Gauḍīya Māthā or Śrīla Prabhupāda Sarasvatī Ṭhākura about the absolute authenticity of our Sarasvat Gauḍīya Vaiṣṇava sampradāya or about the Gauḍīya guru-paramparā system effectively implemented here in Śrī Gauḍīya Māthā. This is quite natural and at the same time this has to be there for the exposal of the eternal glory and Idealism of The Prabhupāda or Śrī Gauḍīya Māthā. We know it very well that preaching through deductive method is more and more effective than positive method of preaching. This has been a very effective method which is already tested and approved method. Most of those ignorant people claim that Śrī Gaurāṅga Mahāprabhu has started a new sampradāya which is having no connection with Madhva sampradāya. Also regarding Nityānanda Avadhut sannyāsīs marriage – this has been a very controversial issue all the time. Time to time all the scientific answers to those most controversial issues already given before in the form of articles or books or pravacane (speeches). Some examples are given below—

1., Madhava Gauḍīya amnaye saṁśaya kise? (Why you have your doubt in Madhava Gauḍīya sampradāya?)

2., Bhai sahajiyā tumi ki Gauḍīya? (Brother sahajiyā are you Gauḍīya?)...... 5 different parts

3., Kono vitarka noie abhranta mimangsha mattra (No logical fighting—only a flawless absolute solution).

4., Cetanar Jagaran (The honest exposal of consciousness) ……………. 5 different parts

Etc. etc.

Śrī Caitanya Bhagavat, Śrī Caitanya-caritāmṛta, and all those Gosvāmī books everywhere “Pancha Tattva” already confirmed as the expansion of Śrīman Mahāprabhu Himself in five different forms like Śrī Gaurāṅga Mahāprabhu and Śrī Nityānanda Prabhu and Śrī Advaita Ācārya Prabhu and Śrī Gadādhara Paṇḍita and Śrī Śrīvas Ācārya Prabhu, just like the expansion of Śrī Rāmacandra in four different forms like Śrī Rāmacandra and Śrī Lakṣman Chandra and Śrī Bharat Chandra and Shatrughna Chandra. Śrī Gaurāṅga – He Himself is non different from Śrī Nanda Nandan Śrī Kṛṣṇa – who is well known as svayaṁ-rūpa Bhagavan. Śrīman Nityānanda Prabhu is non different from Śrī Baladeva who is the first expansion of the original cause of all causes Śrī Kṛṣṇa Govinda Himself. Śrī Advaita Gosāi is non different from Mahavishnu, I mean Sada-Śiva tattva – who is the upadan karan (all the ingredients coming from Him which is also known as the cause of Mahat-tattva) of this infinity cosmic world. All the detail information given in Śrī Caitanya-caritāmṛta.

vande gurūn īśa-bhaktān

īśam īśāvatārakān

tat-prakāśāṁś ca tac-chaktīḥ

kṛṣṇa-caitanya-saṁjñakam                                                                   (Cc Ādi 1.1)

I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.

vande śrī-kṛṣṇa-caitanya-

nityānandau sahoditau

gauḍodaye puṣpavantau

citrau śan-dau tamo-nudau                                                                  (Cc Ādi 1.2)

I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā

ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ

ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ

na caitanyāt krṣṇāj jagati para-tattvaṁ param iha                     (Cc Ādi 1.3)

What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

saṅkarṣaṇaḥ kāraṇa-toya-śāyī

garbhoda-śāyī ca payo ’bdhi-śāyī

śeṣaś ca yasyāṁśa-kalāḥ sa nityā-

nandākhya-rāmaḥ śaraṇaṁ mamāstu                                         (Cc Ādi 1.7)

May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and Ocean of milk are His plenary portions and the portions of His plenary portions.

mahā-viṣṇur jagat-kartā

māyayā yaḥ sṛjaty adaḥ

tasyāvatāra evāyam

advaitācārya īśvaraḥ                                                                           (Cc Ādi 1.12)

Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.

advaitaṁ hariṇādvaitād

ācāryaṁ bhakti-śaṁsanāt

bhaktāvatāram īśaṁ tam

advaitācāryam āśraye                                                                          (Cc Ādi 1.13)

Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called ācārya. He is the Lord and the incarnation of the Lord’s devotee. Therefore, I take shelter of Him.

Śrī Gaura Shakti Gadādhara Paṇḍita is non different from Śrīmatī Rādhārāṇī, but the golden complexion of the body and the bhāva (srī rādhā-bhāva) stolen by Śrī Gaurāṅga Deva. Śrī Śrīvas Paṇḍita is bhakta avatare of the Supreme Lord Śrī Gaurāṅga Deva (Śrī Naradji Maharaj).

From Rig-Veda, from ‘Śrī Caitanya Upaniṣad’, or from other Upaniṣads, from ‘Adi Purāṇa’, from ‘Śrī Brahmayāmala’, from Urdhva-amnaya-saṁhitā, from Śrīmad-Bhāgavatam, from Brahmāṇḍa-purāṇa, from Padma Purāṇa, Śrī Śrī Dhyana Chandrapathati written by Śrī Dhyan Chand Gosvāmī, the disciple of Śrī Gopāla Guru Gosvāmī in the line of Śrī Vakresvara Paṇḍita etc. all different authentic śāstras from where we can get direct documents about Śrī Gaurāṅga Avatar (pañca-tattvātmakaṁ Gaurāṅga–tattva) and also we can know in details about how to worship by the help of which mantras etc. We can get all those direct evidences of Gaura mantra and Gaura Gāyatrī etc. etc. Nothing new introduced by Śrīla Prabhupāda in our Gauḍīya bhajan, only he wanted to indicate something in favour of our Gauḍīya bhajan from different authentic śāstras. You are requested to go through Śrī Caitanya Upaniṣad of the Atharva Veda and ‘Śrī Śrīman Mahāprabhura Sambandhe Vitarka’ (A Dispute about Śrī Śrī Mahāprabhu) by Śrīla Saccidananda Bhaktivinod Ṭhākura –

Śrī Caitanya Upaniṣad of the Atharva Veda

With the Śrī Caitanya Caraṇāmṛta commentary

by Śrīla Bhaktivinoda Ṭhākura

TEXT 1

atha pippalādaḥ samit pāṇir bhagavantaṁ brahmāṇamupasanno bhagavan me śubhaṁ kim atra cakṣvasveti

TRANSLATION

Thereafter, Pippalāda, with sacrificial firewood in his hands approached Brahmā and said, “O Bhagavān, in this world, please describe to me how I can attain auspiciousness.”

COMMENTARY

pañca-tattvānvitaṁ natvā caitanya-rasa-vigrahamcaitanyopaniṣad-bhāṣyaṁ karomy ātmā-viśuddhaye

Upon offering respects unto the Pañca-Tattva (Śrī Caitanya Mahāprabhu, Śrī Nityānanda, Śrī Advaita, Gadādhara Paṇḍita and Śrīvāsa Ṭhākura), for my own self-purification, I commence writing this commentary on the Caitanya Upaniṣad, which is the form of the mellow of Śrī Caitanya.

This Caitanya Upaniṣad which is included within the eternal Atharva Veda, and which is full of all bliss, has thus far not been manifest due to its being beyond the vision of those who have become blinded by the influence of the illusory energy and whose minds are directed towards external matters. Then, when Caitanya Mahāprabhu, the moon of Navadvīpa, appeared, by the endeavor of the pure devotees, it became known. According to the authority of the Śrīmad Bhāgavatam (7.9.38), even the śāstras are in a covered form concerning the Supreme Lord Śrī Caitanya who is to be worshipped in Kali-yuga (or Śrī Caitanya Mahāprabhu appears in a covered form according to the śāstras). Therefore, it is not surprising that, due to misfortune, the fools who are engaged in karma and jñāna have no faith in this connection.

After studying many sacred texts and performing much worship, Pippalāda Muni, desiring his own welfare, approached the guru, the four-faced Brahmā with sacrificial firewood in his hand and asked, “What is most beneficial for me?”

TEXT 2

sa hovāca bhūya eva tapasā brahmacaryeṇa śaśvat ramasva mano vaśeti

TRANSLATION

Brahmā said, “Always be satisfied by performing austerities, remaining celibate and carefully controlling the mind.”

COMMENTARY

Brahmā said to him: “After spending one year acting for the purification of mind and body by pure behavior in renunciation, by celibacy, by yoga practice and austerity, come again”.

TEXT 3

sa tathā bhūtvā bhūya enam upasadyāha – bhagavan kalau pāpac channāḥ prajāḥ kathaṁ mucyeran iti

TRANSLATION

Pippalāda, becoming pure within his heart, again approached his father and asked: “Bhagavān, how can sinful people become delivered in the age of Kali?”

COMMENTARY

After practicing purification of the body and mind by celibacy and austerity, Pippalāda again approached his guru and inquired, “In Kali-yuga, how can those who are sinful by nature obtain liberation from the material condition?”

TEXT 4

ko vā devatā ko vā mantro brūhīti

TRANSLATION

“Kindly tell me who should be the object of worship and which mantra should be chanted.”

COMMENTARY

“Oh, my Lord, for the living beings whose minds are contaminated by Kali-yuga, please tell me which Deity or which mantra should be served.”

TEXT 5

sa hovāca. rahasyasṁ te vadiṣyāmi—jāhnavī-tīre navadvīpe golokākhye dhāmni govindo dvi-bhujo gauraḥ sarvātmā mahā-puruṣo mahātmā mahā-yogī tri-guṇātītaḥ sattva-rūpo bhaktiṁ Ioke kaśyatīti. tad ete ślokā bhavanti

TRANSLATION

Brahmā replied, “I shall tell you this secret. On the banks of the Jāhnavī River in Navadvīpa, which is known as Goloka, Govinda will appear with two arms and a golden complexion. He who resides in all entities, the greatest of yogīs, the Supreme Person, the Supersoul, Who is beyond the jurisdiction of the material modes of nature, Whose form is spiritual will manifest devotional service in this world. These verses will describe that.

COMMENTARY

In the Eleventh Canto of the Śrīmad Bhāgavatam, (11.5.33-34) the state of being of the Supreme Personality of Godhead, Śrī Caitanya, the savior of Kali-yuga is proven.

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁtīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyabhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁvande mahā-puruṣa te caraṇāravindam

O Supreme Person, O Protector of the devotees, I offer my respectful obeisances unto Your lotus feet which are worthy of being constantly meditated upon, which destroy misery, yield all desire, which are the abode of all holy places of pilgrimage, which are praised by Lord Śiva and Lord Brahmā, which are the shelter of all, which dispel the distress of the devotees and which are a boat for crossing over the ocean of material existence.

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁdharmiṣṭha ārya-vacasā yad agād araṇyammāyā-mrgaṁ dayitayepsitam- anvadhāvadvande mahā-puruṣa te caraṇāravindam

O Mahāprabhu, You gave up the Goddess of Fortune and Her great opulence, which is most difficult to abandon, and is sought after even by the Gods. In order to establish perfectly the principles of religion, You left for the forest to honor the Brahmin’s curse. To deliver the sinful souls who chase illusory pleasures, You search after them and award them Your devotional service. At the same time, You are engaged in search of Yourself, in search for Śrī Kṛṣṇa, Reality the Beautiful.

TEXT 6

eko devaḥ sarva-rūpī mahātmāgauro rakta-śyāmala-śveta-rūpaḥcaitanyātmā sa vai caitanya-śaktirbhaktākāro bhakti-do bhakti-vedyaḥ

TRANSLATION

The one Supreme Godhead, who appears in innumerable forms, that Supreme Lord who appears in red, blackish and white complexions will also appear in a golden form. He is Caitanya, the personification of the cit-śakti and He shall appear in the form of a devotee, bestowing devotional service to the Lord and He is also knowable by devotional service.

COMMENTARY

In the Śrīmad Bhāgavatam (10.8.13), the Lord’s characteristics are described by Garga Muni:

śuklo raktastathā pīta idānīṁ kṛṣṇatāṁ gataḥ

He has been white, red, and yellow and now (in Dvāpara-Yuga), he is blackish.

In Kali-yuga, He takes the form of a devotee. The confidential truth is that the Lord has descended with His own abode, Goloka-dhāma, to the supremely sanctified land of Gauḍa, in the form of a devotee as Śrī Kṛṣṇa Caitanya Himself and desiring to deliver love of God, He has exposed the transcendental secret of madhurya-rasa which enlivens all the devotees in the material world, headed by Śaṭhakopa, Rāmānuja, Viṣṇusvāmī, Madhvācārya, Nimbārka, etc., for the purpose of quickly bestowing auspiciousness unto the living beings in Kali-yuga. Bhakti vedyaḥ means that the living entities can know the Lord by the practice of devotional service and not by the practice of dry philosophical speculation.

TEXT 7

namo vedānta vedyāya kṛṣṇāya paramātmanesarva-caitanya-rūpāya caitanyāya namo namaḥ

TRANSLATION

I offer my respects unto Śrī Kṛṣṇa, Who is understood by the Vedānta, the Supersoul, whose form is conscious of all things. Again and again I offer my homage unto Śrī Caitanya.

COMMENTARY

Even Lord Brahmā offers his obeisances unto Śrī Caitanya after considering His unlimited mercy upon Lord Brahmā’s own Madhva sampradāya.

TEXT 8

vedānta vedyaṁ puruṣam purāṇaṁcaitanyātmānaṁ viśva-yoniṁ mahantamtam eva viditvāti-mṛtyum etinānyaḥ panthā vidyate’yanāya

TRANSLATION

By knowing Him, who is to be known by Vedānta, who is the oldest personality, who is Himself, Caitanya, the source of the universe and the greatest, one can overcome death. There is no other means for attaining salvation.

COMMENTARY

Vedānta-vedyaṁ means, he speaks to Pippalāda after reflecting upon the conclusion of all the Vedas. Śrī Caitanya, although in the form of a devotee can be known by Vedānta, as being directly Śrī Kṛṣṇa. For the living beings who have given up the material world, without the shelter of the lotus feet of Śrī Caitanya, there is no other means for entering into the spiritual world. According to the evidence of Rāmānuja, etc., by the mellow of servitorship, dāsya-rasa, there is no direct path. The destination of those who practice dāsya-rasa etc., is limited to Vaikuṇṭha. This is apparent in their books, etc. This is because Śrī Caitanya is the source of the universe and the only teacher in the matter of instructing vraja-rasa.

TEXT 9

sva-nāma-mūla-mantreṇa sarvaṁ hlādayati vibhuḥ

TRANSLATION

By the original mantra, whose source is His very own name, the Lord brings bliss to all.

COMMENTARY

Because there may be an incongruity with, “by the mantra whose source lies in His Form”, The word sva-nāma means the Name of Kṛṣṇa, not the Name of Caitanya. Moreover, it can also mean Hari, but specifically it means Kṛṣṇa. Vibhuḥ means the Lord who possesses all opulence. And sarvaṁ means all moving and non-moving living beings.

TEXT 10

dve śakti parame tasya hlādinī saṁvid eva ca iti

TRANSLATION

His two superior potencies are hlādinī (divine bliss), and saṁvit (divine knowledge).

COMMENTARY

Two energies are acquainted with the Supreme Lord – hlādinī and saṁvit. By hlādinī is meant, by the manifestation of devotional service (bhakti) and love of God (prema), He pleases everything. By saṁvit is meant, by the manifestation of knowledge of the Absolute Truth which is approved of by the pure conclusions of the Vedas, He destroys the varieties of religion and irreligion which are similar to ignorance and darkness within of the heart of the conditioned soul.

TEXT 11

sa eva mūla-mantraṁ japati harir iti kṛṣṇa iti rāma iti

TRANSLATION

He chants the original mantra consisting of Hari, Kṛṣṇa and Rāma.

COMMENTARY

The Supreme Lord in the form of Gaura instructs the conditioned souls by chanting the supremely powerful, original mantra:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare

TEXT 12

harati hṛdaya-granthiṁ vāsanā-rūpam iti hariḥ. kṛṣiḥ smaraṇe tac ca ṇas tad-ubhaya-melanam iti kṛṣṇaḥ. ramayati sarvam iti rāma ānanda-rūpaḥ. atra śloko bhavati

TRANSLATION

One who removes the knot of material desires within the heart, is known as Hari. ‘Kṛṣ’ means one who attracts the mind and ‘ṇa’ means divine happiness – thus the meeting of these two syllables becomes ‘Kṛṣṇa’. He who bestows pleasure to all living entities is Rāma. The verse is thus.

COMMENTARY

The meanings of the above three Names are explained. Hṛdaya-granthiṁ, means the inclination of the living entity whose factual constitutional position is to be a servant of Kṛṣṇa, which takes its form in the desire for other mundane interests which is produced from the forgetfulness of the service of the Lord. In this connection, the words of the Vedas and the Śrīmad Bhāgavatam are noteworthy:

bhidyante hṛdaya-granthiśchidyante sarva-saṁśayaḥ

He severs the knot within the heart and all doubts are cut to pieces. (Muṇḍaka–Upaniṣad 2.2.8 and Śrīmad Bhāgavatam 1.2.21)

He who takes away that knot is Hari. Kṛṣṇa is to be remembered in His pastimes as the Supreme Lord, the Lord of Vṛndāvana, with beauty like a blackish Tamāla tree, sucking the breast of Mother Yaśodā. This is the conventional meaning, which is equivalent to another meaning from the statements of the Sandarbhas. Rāma pleases everything. By this mantra is meant, that when the spirit soul gives up the conditioned state of existence, he attains the state of assisting in the transcendental Vṛndāvana pastimes, and the attainment of the Supreme enjoyment of rasa, etc. Thus, the verse is to be reflected upon in this way.

TEXT 13

mantro guhyaḥ paramo bhakti vedyaḥ

TRANSLATION

This mantra is most confidential. It is the greatest and can be known only by devotion.

COMMENTARY

The confidential truth of this mantra can be understood only by those who have attained the prescribed method and not by those who are adherents of fruitive work (karma) and philosophical speculation (jñāna).

sa vai puṁsāṁ paro dharmoyato bhaktir adhokṣajeahaituky apratihatāyayātmā su-prasīdati

The most perfect occupation for all humankind is what is conducive to the attainment of devotional service of transcendence to the Supreme Lord. Such devotional service must be unmotivated and undeterred so that the same shall completely satisfy the self. (Śrīmad Bhāgavatam 1.2.6)

TEXT 14

nāmāny aṣṭav aṣṭa ca śobhanāni, tāni nityaṁ ye japanti dhīrās te vai māyām atitaranti nānyaḥ paramaṁ mantraṁ parama-rahasyaṁ nityam āvartayanti

TRANSLATION

These sixteen names are most beautiful. Those who continuously chant them are certainly sober and are able to cross beyond the material energy. There is nothing greater than this. One should always chant this mantra which is the supreme secret.

COMMENTARY

This mantra’s quality of yielding fruits to the devotees is apparent. By regularly chanting this mantra consisting of sixteen names, the devotees transcendentally cross beyond the state of being overcome by the illusory, material energy. There is no other means than this. Even the eternally perfect souls regularly repeat this mantra for the sake of their own dharma.

TEXT 15

caitanya eva saṅkarṣano vāsudevaḥ parameṣṭhī rudrah śakro bṛhaspatiḥ sarve devāḥ sarvāṇi bhūtāni sthāvarāṇi carāṇi ca yat kiñcit sad-asat-kāraṇaṁ sarvam, tad atra ślokāḥ

TRANSLATION

Caitanya is Saṅkarṣana and Vāsudeva. He is Brahmā, Rudra, Indra, Bṛhaspati and all the demigods. He is all living creatures – both moving and non-moving. He is both everything that is temporary and eternal. Here are the verses.

COMMENTARY

For the devotees of Śrī Caitanya, what need is there for worshipping other demigods.

TEXT 16

yat kiñcid asad bhuṅkte kṣaram tat kāryam ucyate

TRANSLATION

Whatever one enjoys which is temporary is known as an effect and is perishable.

COMMENTARY

This universe is temporary, due to its quality of being an effect.

TEXT 17

sat kāraṇaṁ paraṁ jīvās tad akṣaram itīritam

TRANSLATION

It is said that the spirit soul is eternal. He is the cause of that which is perishable and also beyond that which is perishable.

COMMENTARY

The spirit soul is eternal and the cause of that which is perishable. Due to forgetfulness of his occupational duty because of the influence of the illusory energy, he imagines himself to be the doer. Therefore, he is perishable.

TEXT 18

kṣarākṣarābhyāṁ paramaḥsa eva puruṣottamaḥcaintanyākhyaṁ param tattvaṁsarva-kāraṇa-kāraṇam

TRANSLATION

He who is beyond that which is perishable and imperishable is the Supreme Person. The name of the Supreme Truth, the cause of all causes is Śrī Caitanya.

COMMENTARY

The universe is perishable. The spirit soul is imperishable. The supreme truth beyond both of these, the cause of all causes is called Caitanya, whose nature is that of the Supreme Person. By this, the three truths of Vedānta are confirmed.

TEXT 19

ya enaṁ rasayahti bhajati dhyāyahti sa pāpmānaṁ tarati sa pūto bhavati, sa tattvaṁ jānāti, sa tarati śokaṁ, gatis tasyāte nānyasyeti

TRANSLATION

Anyone who develops love for Caitanya Mahāprabhu, worships Him or meditates on Him is freed from sin, becomes purified, understands the Supreme Truth, and overcomes lamentation. For him, there is no other destination.

COMMENTARY

One who is a devotee develops love for Kṛṣṇa Caitanya. This means he devotes himself to Śrī Caitanya due to his being the bestower of the conjugal mellow of Vṛndāvana. Bhajati, or he worships, means that after accepting his own constitutional position, he renders service. Dhyāyati means that he meditates. He overcomes sin in the form of ignorance. Having overcome that, he is purified by the spiritual nature. Tattvaṁ means that he understands the truth in terms of inconceivable oneness and difference between the energy and the energetic. (acintya bhedābheda-tattva). And finally he overcomes lamentation.

(Thus ends the Śrī Caitanya-caraṇāmṛta commentary on the Śrī Caitanya Upaniṣad. This was translated from the original sanskrit by Swami B.V. Giri)

Śrī Śrīman Mahāprabhura Sambandhe Vitarka (A dispute about Śrī Śrī Mahāprabhu)

By Śrīla Bhaktivinoda Ṭhākura

This article Śrī Śrīman Mahāprabhura Sambandhe Vitarka (A Dispute about Śrī Śrī Mahāprabhu) was first published Sajjana Toṣaṇī Vol 4, Issue 1 in 1892 and deals with the doubts created by certain caste-gosvāmīs on the validity of the gaura-mantra, and the necessity of fasting on the appearance day of Śrī Caitanya Mahāprabhu. 

Four years have passed since I was performing bhajana in a lonely cave after a pause in preaching work. Recently, on the request of certain Vaiṣṇavas, I visited a certain locality and I became upset regarding certain issues. I heard that some of the descendants of an ācārya have concluded that Śrī Śrīman Mahāprabhu is not worshipped by separate mantras and on His appearance day there is no need to perform any austerity accompanied by fasting.

Before judging whether the ācāryas descendants are qualified to come to such conclusions, I wanted to mention something – why has this question been raised whether Mahāprabhu has His own mantra or not? Did this particular descendent of the ācārya present this issue with a simple heart, or was he enthused by some other intention other than that of pure transcendental subject matter? Did the debate manifest from the motivation of removing some fault within the Gauḍīya Vaiṣṇava sampradāya? After analysing this for some time, I came to the conclusion that it did not.

If he had such a motivation, he would surely have tried to rectify the appropriate faults that existed. Dear Devotees! There have been many faults that have arisen within the Gauḍīya sampradāya during the last four hundred years. To eradicate those faults and unwanted elements completely is the primary responsibility of the descendants of the ācāryas. What is the meaning of the word ‘ācārya? Only one who acts in order to teach others about dharma is an ācārya. Simply by creating controversy in order to improve the condition of one’s family does not make one eligible to occupy the position of an ācārya. Those who have gained the position of an ācārya in the Gauḍīya sampradāya should try to eradicate the faults that existing within the sampradāya. I will now mention a few of those faults.

Nowadays, the Vaiṣṇavas of the Gauḍīya sampradāya can be divided into four divisions, namely:

1) Respected ācāryas that give initiation into the mantra (mantra-ācāryas)

2) Vaiṣṇavas who are invited and subsist on the basis of collecting alms.

3) Those situated in varṇāśrama who have gained expertise in reciting the Bhāgavata

4) People identified as Vaiṣṇavas by caste (jāti-vaiṣṇavas).

Among these four divisions of Vaiṣṇavas, those who behave against the principles of bhakti are the root cause of the faults existing within the sampradāya.

I will not speak inimically against any particular person, so if my words are against anyone’s conduct, then I ask his kind forgiveness. With a good heart and good intention, I will try to discuss the primary faults existing in the aforementioned four divisions of devotees.

Respected initiating ācāryas are expected to be exemplary as per the śāstras and should initiate suitable candidates into the mantra. Regarding this, although there is mention of mutual examination from both sides in Śrī Hari-bhakti-vilāsa, it is not applied in real life. When the relationship between the guru and disciple is made without proper consideration of mutual qualification, then this creates a poor precedent and leads to further degradation within the sampradāya. Where there is no consideration of proper qualification or eligibility, everything goes in vain. Alas! How the pure Vaiṣṇava religion preached by Śrī Śrī Mahāprabhu has been polluted!

Vaiṣṇavas who subsist on collecting alms have also deviated from proper consideration of eligibility that has led to various unwanted faults manifesting in the sampradāya. Before one takes shelter of subsisting on alms, one must be qualified for this particular āśrama. Nowadays such considerations are no longer observed.

Since there is a dire scarcity of proper understanding of devotional conclusions amongst Vaiṣṇavas situated within varṇāśrama, they have become devoid of discriminating between the honest and the crooked; they associate with anyone and everyone and show undue respect without proper consideration, leading to the pollution of their mind. To purify the mind, the living entity has to take shelter of pure devotion–yet this is not happening and the result is a deficiency of saintly association.

Nowadays due to the negligence of the mantra-ācāryas, there has almost been a complete deprivation of pure devotional conclusions amongst the Vaiṣṇavas. The caste-gosvāmīs, despite being deprived of pure devotion, demand to be honoured as Vaiṣṇavas and such demands have also been honoured by those Vaiṣṇavas situated in varṇāśrama who lack the proper faculty of discrimination.

I have just given a glimpse of the above faults. If necessary I will surely analyse all of them in detail on a case-by-case basis. To eliminate all these faults, it is essential to organize a conference of the above-mentioned four divisions of Vaiṣṇavas and organize a meeting to rectify the faults found within the sampradāya. With gratefulness, I would like to humbly request that venerable mantra-ācāryas initiate such a meeting to take careful steps in rectifying the above-mentioned faults. Among the mantra-ācāryas, those who have unique devotion to Śrī Gaurāṅga will naturally be inclined to keep their lineage free of deceit. The unfortunate thing is that instead of taking adequate steps to rectify the faults within the sampradāya, vain disputes are raised about Śrīman Mahāprabhu which I fail to understand.

If there is no dispute about the fact that Śrīman Mahāprabhu is Himself the Supreme Lord, the son of Nanda, then in regards to Him, there is bound to be inevitable differences between regulated worship (vaidhi-bhakti) and spontaneous worship (rāgānuga-bhakti). Is there a necessity to raise such a controversy before one follows these steps? The devotees on the path of rāgānuga-bhakti have not adhered, nor will ever adhere to the rules and regulations prescribed by those ācāryas in vaidhi-bhakti. Śrī Kavirāja Gosvāmī has said:

śāstra yukti nahi mane rāgānugara prakṛti

Those of the path of spontaneous devotion do not care for the injunctions of the scriptures of logical arguments. (Cc. Madhya 22.153)

If the organiser on the path of vaidhi-bhakti attempts to make arrangements for the path of rāgānuga, he will be like a potter trying to make curd – such arrangements will never be successful. Just as it is unfair for those devotees on the path of rāgānuga to criticize the injunctions followed by devotees of the path of vaidhi, similarly it is not appropriate for mantra-ācāryas that follow vaidhi-bhakti to try to create regulations for the devotees on the path of rāgānuga. This only results in dissension without any fruitful result.

I would humbly suggest that nobody should try to destroy the separate paths of worship that are already followed for the regulative and spontaneous worship of Śrīman Mahāprabhu. I will be more than happy if I am not required to speak further on this topic.

(This article ‘A dispute about Śrī Śrī Mahāprabhu’ by Śrīla Bhaktivinoda Ṭhākura was translated from the original Bengali by Swami B.V. Giri and Sanātana Dāsa)

Gaura Hari Hari Bol